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Eng " 'by AH.Ritcfae .

' "i i ■■■»! imm*., ,

NEW AND REVISED EDITION

A~N ENCYCLOPEDIA

TBEEMAS0MY

AND

ITS KINDRED SCIENCES

COMPRISING

THE WHOLE RANGE OF ARTS, SCIENCES AND LITERATURE
AS CONNECTED WITH THE INSTITUTION

ALBERT G. MACKEY, M.D., 33°

AUTHOR OF "THB HISTORY OF FREEMASONRY,11 "LEXICON OF FREEMASONRY," "A TEXT-BOOK OF
MASONIC JURISPRUDENCE,11 "SYMBOLISM OF FREEMASONRY,11 ETC., ETC

THIS NEW AND KEVISED EDITION

PREP ABED UNDER THE DIRECTION, AND WITH
THE ASSISTANCE, OF THE LATE

WILLIAM J. HUGHAN, 32°

FAST GRAND DEACON (mraLAKD), PAST GRAND WARDEN (EGYPT), PAST GRAND WARDEN (IOWA), PAST
ASSISTANT GRAND SOJOURNER (ENGLAND), ONI OF THE FOUNDERS <JUATUOR CORONATI
LODGE (LONDON); AUTHOR OF "ENGLISH MASONIO RITE," "OLD CHARGES," ETC.

EDWARD L. HAWKINS, M.A., 30°

PROV. S. 6. W. (SUSSEX), P. PEOV. S. G. W. (OXFORDSHIRE), MEMBER <JUATOOR-'CORONATI
LODGE (LONDON), AUTHOR OF " CONCISE CYCLOPEDIA OF FREEMASONRY 11

PROFUSELY ILLUSTRATED

VOLUME II

PUBLISHED BY ♦

THE MASONIC HISTORY COMPANY
NEW YORK * AND* LONDON
1916

1873 AND 1878, BY MOSS & CO. AND A. G. MACKBV

tovMED EDITION, WITH ADD™, CoPYBIOHT. 1884, BY Ii. H. EVBBTS *

Pronouncing

BICTIONABY, COPYRIGHT, 1896, BY Iu H. EVEET8

COPYBIOHT, 1906; BY LOUIS H. EVEBTB & CO.
COPYBIGHT, 1909, BY THE MASONIC HlSTOBY COMPANY
COPYBIOHT, 1912, BY THE MASONIC HlSTOBY COMPANY

PRINTED IN THE POTTED 8TACTS OI AMKKIOA

Thb Taow Punas

MACON 457

M. (Heb., IS, Mem), which signifies water
in motion, having for its hieroglyph a waving
line, referring to the surface of the water. As
a numeral, M stands for 1000. In Hebrew
its numerical value is 40. The sacred name
of Deity, applied to this letter, is "p3»,
Meborach. Benedictus.

Maacha. In the Tenth Degree of the
Scottish Rite we are informed that certain
traitors fled to "Maacha king of Cheth, by
whom they were delivered up to King Solomon
on his sending for them. In 1 Kings ii. 39,
we find it recorded that two of the servants of
Shimei fled from Jerusalem to " Achish, son of
Maachah king of Gath." There can be little
doubt that the carelessness of the early copy-
ists of the ritual led to the double error of
putting Gheth tat Gath md of supposing that
Maacha was its king instead of its kings
father. The manuscripts of the Ancient and
Accepted Scottish Bite, too often copied by
unlearned persons, show many such corrup-
tions of Hebrew names, which modern re-
searches must eventually, correct. Delaunay,
in his Thuileur, makes him King of Tyre, and
calls trim Mahakah.

Mac. Masonic writers have generally
| given to this word the meaning of " is smitten, '
I deriving it probably from the Hebrew verb
I HD J, macha. to smite. Others, again, think it
is the word p», mak, rottenness, and suppose
that it means "he is rotten." Both deriva-
tions are, I think, incorrect.

Mac is a constituent part of the word
macbenac, which is the substitute Master s
word in the French Rite, and which is in-
terpreted by the French ritualists as meaning
"he lives in the son." But such a derivation
can find no support in any known Hebrew
root. Another interpretation must be sought.
I think there is evidence, circumstantial at
least, to show that the word was, if not an
invention of the Ancient or Dermott Masons,
at least adopted by them in distinction from
the one used by the Moderns, which latter
is the word now in use in this country. I am
disposed to attribute the introduction of the
word into Masonry to the adherents of the
house of Stuart, who sought in every way to
make the institution of Freemasonry a political
instrument in their schemes for the restora-
tion of their exiled monarch. Thus the old
phrase, "the widow's son," was applied
by them to James II., who was the son
of Henrietta Maria, the widow of Charles I.
So, instead of the old Master's word which
had hitherto been used, they invented
macbenac out of the Gaelic, which to them
was, on account of their Highland supporters,
almost a sacred language in the place of
Hebrew. Now, in Gaelio, Mac is son, and
benach is blessed, from the active verb bean-
naich, to bless. The latest dictionary pub-
lished by the Highland Society gives this
example: "Benach De Righ Albane, Alexan-

der, Mac Alexander," etc., i. e.. Bless the
King of Scotland, Alexander, son of Alexander,
etc. Therefore we find, without any of those
distortions to which etymologists so , often
recur, that macbenat means in Gaelic "the
blessed son." This word the Stuart Masons
applied to their idol, the Pretender, the son
of Charles I. . . t

Macbenac. 1. A significant word in the
Third Degree according to the French Rite
and some other rituals. (See Mac.)

2. In the Order of Beneficent Knighte of
the Holy City, the recipiendary, or novice, is
called Macbenac.

Maccabees. A heroic family, whose pa-
triotism and valor form bright pictures in the
Jewish annals. The name is generally sup-
posed to be derived from the letters 2. 3. »«
M. C. B. I.— which were inscribed upon
their banners—toeing the initials of the
Hebrew sentence, "Mi Camocha, Baalim, j
Iehovah," Who is like unto thee among thel
gods, 0 Jehovah. The Hebrew sentence has I
been appropriated in some of the high Scot- 1
tish degrees as a significant word. jf

MaeertO. Du Cange gives this as one of
the Middle Age Latin words for mason, de-
riving it from maceria, a wall. The word is
now never employed. .. .

Maclo. Du Cange (Gloss.) defines Macio,
Mattio, or Machio, on the authority of Isi-
dore, as Macon, latomus, a mason, a con-
structor of walls, from machina, the machines
on which they stood to work on account of
the height of the walls. He gives Mqso also.

Mackenzie, Kenneth E. H. ("Cryptony-
mua.") Editor of The Royal Masonic Cyclo-
pedia of History, Rites, Symbolism, and
Biography, published in London in 1877, by
Bro. John Hogg, Paternoster Row. He was
one of the founders of the present Rosicrucian
Society in England.

Macon. The following is extracted from
Kenning' a Cyclopcedia of Freemasonry: ' The
Norman-French word for 'mason — as the
operative mason in early days was called 'le
macon,' and this was corrupted into maccon,
maccouyn, masoun, masouyn, messouyn, and
even mageon. The word seems to come from
'maconner,' which had both its operative
meaning and derivative meaning of conspir-
ing, in 1238, and which again comes from
* mansio,' a word of classic use. Some writers
have derived the word 'macon' from maison;
but though 'maisonner ' and maconner appear
eventually to be equivalent to 'mansionem
facere,' in its first meaning, 'maison seenw to
be simply a wooden house, as 'maisonage is
defined by Roquefort to be 'Bois de oharpente
propre a batir les maisons,' and then he adds,
'C'est aiissi l'action de batir.' Roquefort
seems to prefer to derive 'maisonner ' from tha
Low Latin verb 'mansionare.' Be this as it
may, we have in the word macon, as it appears
to us, a clear evidence of the development of

458 MACON

MAGI

the operative guilds through the Norman-
French artificers of the Conquest, who carried
the operative guilds, as it were, back to Latin
terminology, and to a Roman origin." (See
Mason.)

Macon dans la Vole Qroite. {The Mason
in the Right Way.) The second grade of the
Hermetic system of Montpellier. (Thory,
Acta Lot., i., 321.)

Macon du Secret. {The Mason of the
Secret) The sixth grade of the reformed
rite of Baron Tschoudy, arid the seventh in
the reformed rite of St. Martin. (Thory,
Acta Lot., i., 321.)

Macon, Ecossals, Mattre. See Mason,
Scottish Master.

Maconetus. Low Latin, signifying a
Mason, and found in documents of the four-
teenth century.

Maconne.: A French word signifying a
female Mason, that is to say, the degrees of
the Rite of Adoption. It is a very convenient
word. The formation of the English language
,would permit the use of the equivalent word
■Masoness, if custom would sanction it.

Maconne Egyptlenne. The Third De-
gree in Caglipstro/s Rite of Adoption.

Maconne Maltre^se. Third grade of the
Maconneried'Adoption.

Maconner. Du , Cange gives citations
from, documents , of<< the .fourteenth cen tury,
where this word is used asisifinifying to build.

' Ma'cojmeHe? Rouge. ^{Ued Freemasonry.)
•The designation of.jtae.~f qui;:' high grades of
•the? French gjte: /Baaofifea-ys that the name
comes i from the color, worn in the forth
-grade, • ■ ■ ■■; ■• - iv, * ' .
, Maconnleke- vSocIetelten. Dutch Ma-
sonic Clubs, somewhat like unto the English
Lodges of, Instruction,, with more, perhaps,
of the character of a club. Kerminq's Cy-
clopaedia «ays.. ?'there were about nineteen
of these". Associations in the principal towns
ofHoTl^dHnSo."

" Macon's? Cyclopedia." "A General
History; iCly'cfopedia, and Dictionary of Free-
masonry," containing some 300 engravings,
by BobertMacoy. 33°, published in New York,,
which has pa^ed , through a number of edi-"
tions... It was- originally founded on A Dic-
tionary of Symbolical Masonry, by George
Oliver, ,D.D. ■ -Bro. Macoy has occupied the
prominent position of Deputy G. Master of
the G. Lodge; of- New York, and that of G.
Recorder of the State G. Commandery of the
Order of ; the Temple, K. T.

Macrocosm, (jldxpot tcio-fios, the great
world,) .The .visible system of worlds; the
outer, world or universe. . It is opposed to
Microcosm,- the little world, as in man. It
has been used as the Macric soul in opposition
to the, Micrio animal. life, and as the soul of
the universe as opposed to the soul of a single
world or being. A subject of much note to
the Roeierjicians in the study of the Myste-
riumMagnpm.

Macjso. Latin of the Middle Ages for a
mason. vDu Cange quotes a Computum of
the year 1324, in which it is said that the work

was done "per' manum Petri, maczonis de
Lagnicio."

Made. A technical word signifying initi-
ated into Masonry. (See Make.)

Madman. Madmen are specially des-
ignated in the oral law as disqualified for
initiation. (See Qualifications.)
_ Magazine. The earliest Masonic maga-
zine was published at Leipsic in 1738 and
named Der Freymaurer. In 1783 the Frev-
maurerzeitung appeared at Berlin, having
only a short existence of six numbers. The
Journal fur Freimaurer, which appeared in
1784 at Vienna, had a longer life of some three
years. In England, the first work of this kind
was The Freemasons' Magazine or General and
CompJetebibrary, begun in 1793, and continued
until 1798. In Ireland, in 1792, the Sentimental
and Masonic Magazine appeared and ran to
seven volumes (1792-5). In France the Miroir
de la v&riti seems to have been issued from
1800 to 1802, followed by Hermes in 1808.

In England the Freemasons' Quarterly Re-
view commenced in 1834 and was continued
until 1849, followed by the Freemasons'
Quarterly Magazine in 1853, which lived until
1858. In 1873 a new Masonic Magazine was
issued, but it had not a very long existence;
and the nearest approach to a Masonic maga-
zine now existing is the Ars Quatuor Corona-
torum, published by the Quatuor Coronati
Lodge. _ Of American Masonic magazines the
earliest is the Freemasons' Magazine and Gen-
eral Miscellany, published at Philadelphia in
1811. The oldest periodical, devoted to Ma-
sonry is the Freemasons' Monthly Magazine,
published by Charles W. Moore, at Boston.
It was established in the year. 1842. .

The American Freemason appears monthly,'
published at Storm Lake, Iowa, and has now
reached a third volujne; Tjie American Tyler-
Keystone, published* at* Ann?;Arbor, Michigan,
twice a month, is in its 26th volume. . .

In Switzerland the "Intentional Bureau
for Masonic Affairs" issues a .quarterly maga-
zine, called the Bulletin, wbichjisjiiow in its
9th volume. >' :'• .... [E. L. HJ

Magi. The ancient Greek historians so
term the hereditary priests aniong the-Persians
and Medians. The word, is dejiy'ed.from mog
or mag, signifying ^riest.'inJtne'Pehtevi. lan-
guage. The punOTati.firj|fc;i4trt>d«C0d the
word into Masoniyj. and.epaployed.it'in 'the
nomenclature of their ctegrees to. signify men
of superior wisdon?." ' • :

Magi, The Three. Th,e "Wise Men of the
East" who came to Jerusalem, bringing gifts
to the infaa.t .Jesus.' The traditional names
of theithree'are Melchior, an old man, with a
long beard,' offering gold; Jasper^a beardless
youth, who offers frankincense; Balthazar, a
alack or Moor, with a large spreading beard,
who tenders myrrh. The patron saints of
travelers. "Tradition fixed their number at
three, probably in allusion to the three races
springing from the sons of Noah. The Em-
press Helena caused their corpses to be trans-
ported to Milan from Constantinople. Fred-
erick Barbarossa carried them to Cologne, the

MAGIC

olace of their special glory as the Three Kings
of Cologne." — Yonge. The three principal
officers ruling the society of the Rosicrucians
are styled Magi.

Magic. The idea that any connection
exists between Freemasonry and magic is to
be attributed to the French writers, especially
to Ragon, who gives many pages of his Ma-
sonic Orthodoxy to the subject of Masonic
magic; and still more to Louis Constance,
who has written three large volumes on the
History of Magic, on the Ritual and Dogma of
the- Higher Magic, and on the Key of the Grand
Mysteries, in all of which he seeks to trace
an intimate connection between the Masonic
mysteries and the science of magic. Ragon
designates this sort of Masonry by the name
of 'Occult Masonry." But he loosely con-
founds magic with the magism of the an-
cient Persians, the Medieval philosophy and
modern magnetism, all of which, as identical
sciences, were engaged in the investigation of
the nature of man, the mechanism of his
thoughts, the faculties of his soul, his power
over nature, and the essence of the occult
virtues of all things. Magism, he says, is to
be found in the sentences of Zoroaster, in the
hymns of Orpheus, in the invocations of the
Hierophants, and in the symbols of Pythago-
ras; it 'is reproduced- in the philosophy of
Agrippa and of Cardan, and is recognized
under the name oi Magic in the marvelous
results of magnetism: Cagliostro, it is well
knctwn, mingled with his Spurious Freema-
sonry the Superstitions of Magic and the
Operations of Animal Magnetism. But the
writers who have sought to establish a scheme
of Magical Masonry refer almost altogether
to "the supposed power of mystical names or
words, which they say is common to both
Misonry and magic. It is certain that ono-
matology,- or the science of names, forms a
very interesting part of the investigations of
the higher Masonry, and it is only in this way
that any connection can be created between
the two sciences. Much light, it must be
(pnf essed, is thrown on many of the mystical
names in the higher degrees by the dogmas of
magic; and hence magic furnishes a curious
•ana interesting study for the Freemason.

Magicians, Society of the. A society
founded at Florence^which became a division
of the Brothers of Rose Croix., JXhey wore
in their Chapters the habit Of members of the
Inquisition.

Magic Squares. A magic square is a
series of numbers arranged in an equal number
of cells constituting a square figure, the
enumeration of all of whose columns, ver-
tically, horizontally, and diagonally, will give
the same sum. The Oriental philosophers,
and especially the Jewish Talmudists, have
indulged in many fanciful speculations in
reference to these magic squares, many of
which were considered as talismans. The
following figure of nine squares, containing
the nine digits so arranged as to make fifteen
when counted in every way, was of peculiar
import:

MAGIC 459

-;8 .

There was no talisman more sacred than
this among the Orientalists, when arranged
in the following figure:

8L 81

Thus arranged, they called it by the, name
of .the planet Saturn, ; ZaHaL, because? the
sum; of the;9 tfigite'in the square was equal to
45 -(l*2'43+.#;tfj'+5+7+8-|-9), .which is
the numerical value of the letters in the' word
ZaII&Ii, ;in4he.%abjc.«a2phabet. The. Tal-
mudists. also esteemed at as a sacred -talisman,
because ' 15 .is - the i numerical value , of- the
letters of the word/fr", JaH, which is one of
the forms of the TetJragrammaton. ,

The Hermetic. "philosophers called these
magic squares "tawee of the planets," and
attributed to them many, occult virtues.
The table of Saturn consisted of 9 squares,
and .has just been given. • The table of Jupiter
consisted of 16 , squares of numbers, whose
total value is 136, and the sum of them added,
horizontally, perpendicularly, and diagonally,
is always 34; thus: «

14*:

')5l

.12'

460

MAGISTER

MAINE

So the table of Mars consists of 26 squares,
of the Sun of 36, of Venus of 49, of Mercury
of 64, and of the Moon of 81. These magic
squares and their values have been used in
the symbolism of numbers in some of the high
degrees of Masonry.

Maglster Ccementarlorum. A title ap-
plied in the Middle Ages to one who presided
over the building of edifices = Master of the
Masons.

Maglster Hospltalis. See Master of the
Hospital.

Maglster Lapidum. Du Cange defines
this as Master Mason; and he cites the statutes
of Marseilles as saying: "Tres Magistros
Lapidis bonos et legates," i. e., three good
and lawful Master Masons "shall be selected
to decide on all questions about wa^er in the
city." ■

Maglster MUltlse Chrlstl. See Master of
the Chivalry of Christ.

Maglster Perrerlus. A name given in
the Middle Ages to a Mason; literally, a Mas-
ter of Stones, from the French pierre, a stone.

Maglster Templl. See Master of the
Temple.

Maglstrl Comaelnl. See Comadne Mas-
ters; also Como.

Magna est Veritas et prsevaleblt. {The
truth is great, and will prevail.) The motto
of the Red Cross Degree, or Knights of the
Red Cross.

Magnan, B. P. A marshal of France,
nominated by Napoleon III., emperor, as
Grand Master of the Grand Orient of France,
in 1862, and, though not a member of the
great Fraternity at the time, was initiated
and installed Grand Master, February 8,
1862, and so remained until May 29, 1865.

Magnanimous. The title applied in
modern usage to the Order of Knights
Templar. ,

Magnetic Masonry. This is a form of
Freemasonry which, although long ago prac-
tised by Cagliostro as a species of charlatanism,
was first introduced to notice as a philosophic
system by Ragon in his treatise on Magonnerie
Occulte. "The occult sciences," says this
writer, "reveal to man the mysteries of his
nature, the secrets of his organization, the
means of attaining perfection and happiness;
and, in short, the decree of his destiny. Their
study was that of the high initiations of the
Egyptians; it is time that they should be-
come the study of modern Masons." And
again he says: "A Masonic society which
should establish in its bosom a magnetic
academy would soon find the reward of its
labors in the good that it would do, and the
happiness which it would create." There can
be no doubt that the Masonic investigator
has a right to search everywhere for the means
of moral, intellectual, and religious perfection;
and if he can find anything in magnetism
which would aid him in the search, it is his
duty and wisest policy to avail himself of it.
But, nevertheless. Magnetic Masonry, as a
special regime, will hardly ever be adopted
by the Fraternity.

Magus. 1. The Fourteenth Degree, and
the first of the Greater Mysteries of the sys-
tem of llluminism. 2. The Ninth and last
degree of the German Rosicrucians. It is
the singular of Magi, which see.

Man. The Hebrew interrogative pronoun
iXfi, signifying whatt It is a component
part of a significant word in Masonry. The
combination mahhah, literally "what! the,"
is equivalent, according to the Hebrew method
of ellipsis, to the question, "What! is this
the V'

Manabharata. A Sanskrit poem, re-
counting the rivalries of the descendants of
King Bharata, and occupying a place among
the Shasters of the Hindus. It contains many
thousand verses, written at various unknown
periods since the completion of the Ramayana.

Mahadeva. ("The great god.") One of
the common names by w,hich the Hindu god
Siva is called. His consort, Durga, is simi-
larly styled Mahadevi (the great goddess).
In Buddhistic history, Mahadeva, who lived
two hundred years after the death of the
Buddha Sakyamuni, or 343, is a renowned
teacher who caused a schism in the Buddhistic
Church. '

Mahakasyapa. The renowned disciple
of Buddha Sakyamuni, who arranged the
metaphysical portion of the sacred writings
called Abhidharma.

Maher-Shalal-Hash-Baz. Hebrew. O
tt?n 77V in». Four Hebrew words which
the prophet Isaiah was ordered to write
upon a tablet, and which were afterward to
be the name of his son. They signify, "make
haste to the prey, fall upon the spoil," and
were prognostic of the sudden attack of the
Assyrians. They may be said, in their Ma-
sonic use, to be symbolic of the readiness for
action which should distinguish a warrior, and
are therefore of significant use in the system
of Masonic Templarism.

Mater, Michael. A celebrated Rosi-
crucian and interpreter and defender of Rosi-
crucianism. He was born at Reainsburg,
in Holstein, in 1568, and died at Magdeburg
in 1620. He is said to have been the first to
introduce Rosicrucianism into England. He
wrote many works on the system, among
which the most noted are Atlanta .Fugiens,
1618; Septimana Phiiosophica, 1620; De Fra-
ternitate Bosee Crucis, 1618; andittsw* Serins,
1617. Some of his contemporaries having
denied the existence of the Rosicrucian Order,
Maier in his writings has refuted the calumny
and warmly defended the society, of which,
in one of his works, he speaks thus: "lake the
Pythagoreans and Egyptians, the Rosicru-
cians exact vows oi silence and secrecy.
Ignorant men have treated the whole as a
fiction; but this has arisen from the five years'
probation to which they subject even well-
qualified novices before they are admitted^ to
the higher mysteries, and within this period
they are to learn how to govern their own
tongues."

Maine. Until the year 1820, the District
of Maine composed a part of the political

MAITRE

MAN

461

territory of the State of Massachusetts, and its
Lodges were under the obedience of the Grand
Lodge of Massachusetts. In that year, a
political division having taken place, and
Maine having been erected into an inde-
pendent State, the Masons of Maine took the
preliminary steps toward an independent
Masonic organization, in obedience to the
universally recognized law that political
territory makes Masonic territory, and that
changes of political jurisdiction are followed
by corresponding changes of Masonic jurisdic-
tion. A memorial was addressed to the
Grand Lodge of Massachusetts praying for
its consent to the organization of an inde-
pendent Grand Lodge and a just division of
the charity and other funds. A favorable
response having been received, a convention
was held at Portland on June 1, 1820, consist-
ing of delegates from twenty-four Lodges,
when the Grand Lodge of Maine was organ-
ized, and William King elected Grand Master.

The Grand Royal Arch Chapter was organ-
ized in 1821, the Grand Council of Royal Arch
Masons in 1855, and the Grand Commandery
in 1852. t , ml . ,

Mattre Macon. The name of the Third
Degree in French.

Mattresse Aglssante. Acting Mistress.
The title of the presiding officer of a female
Lodge in the Egyptian Rite of Cagliostro.

Maltresse Maeon. The Third Degree of
the French Rite of Adoption. We have no
equivalent word in English. It signifies a
Mistress in Masonry.

Mattrise. This expressive word wants an
equivalent in English. The French use la
Mattrise to designate the Third or. Master s
Degree. „ , „

Major. The Sixth Degree of the German
Rose Croix. .

Major Illuminate. {Illuminatm Major.)
The Eighth Degree of the Illuminati of Ba-
varia.

Majority. Elections in Masonic bodies
are as a general rule decided by a majority of
the votes cast. A plurality vote is ^not ad-
missible unless it 'has been provided tor by a
special by-law. .

Make. "To make Masons" is a very
ancient term; used in the oldest charges
extant as synonymous with the verb to in-
itiate or receive into the Fraternity. It is
found in the Lansdowne MS., whose date
is the latter half of the sixteenth century.
"These be all the charges . . . read at the
making of a Mason."

<Q Malach. "JtWtt. An angel. A significant
word in the high degrees. Lenning gives it
as Melek or Meiech.

Malaeal or Malacnlas. The last of the
prophets. A significant word in the Thirty-
second Degree of the Scottish Rite. _

f Malcolm ID. (King of Scotland.) Re-

I ported to have chartered the Lodge 'St.

| John of Glasgow " in the year 1051.

\ Malcolm Canmore Charter. S&sManu-

\ scripts, Apactypbal.

Mallet. One of the working-tools of a
Mark Master, having the same emblematic
meaning as the common gavel in the Entered
Apprentice's Degree. It teaches us to correct
the irregularities of temper, and, like enlight-
ened reason, to curb the aspirations of un-
bridled ambition, to depress the malignity
of envy1, and to moderate the ebullition of
anger. It removes from the mind all the ex-
crescences of vice, and fits it, as a well-wrought
stone, for that exalted station in the great
temple of nature to which, as an emanation
of the Deity, it is entitled.

The mallet or setting maul is also an emblem
of the Third Degree, and is said to have been
the implement by which the stones were set
up at the Temple. It is often improperly
confounded with the common gavel.

The French Masons, to whom the word
gavel is unknown, uniformly use maiUet, or
mallet, in its stead, and confound its sym-
bolic use, as the implement of the presiding
officer, with the mallet of the English and
American Mark Master.

Malta. Anciently, Melita. A small island
in the Mediterranean Sea, which, although
occupying only about 170 sq. miles, possessed
for several centuries a greater degree of
celebrity than was attached to any other
territory of so little extent. It is now a pos-
session of the British Government, but was
occupied from 1530 to 1798 by the Knights
Hospitalers, then called Knights of Malta,
upon whom it was conferred in the former
year by Charles V.
Malta, Cross of. See Cross, Maltese.
Malta, Knight of. See Kmght of Malta.
Maltese Cross. See Cross, Maltese.
Man. 1. Man has been called the micro-
cosm, or little world, in contradistinction to
the macrocosm, or great world, by some
fanciful writers on metaphysics, by reason
of a supposed correspondence between the
different parts and qualities of his nature and
those of the universe. But in Masonic sym-
bolism the idea is borrowed from Christ and
the Apostles, who repeatedly refer to man as
a symbol of the Temple.

2. A man was inscribed on the standard oi
the tribe of Reuben, and is borne on the Royal
Arch banners as appropriate to the .Grand
Master of the second veil. It was also the
charge in the third quarter of the arms of the
Atholl Grand Lodge. .

3. Der Mann, or the man, is the Second
Degree of the German Union. .

£ To be "a man, not a woman," is one of
the qualifications for Masonic initiation. It
is the first, and therefore the most important,
qualification mentioned in the ritual.^,

Man or Perfected Creation. The sym-
bol representing perfected creation, which is
"very common on ancient Hindu monuments
in China," embraces so many of the Masonic
emblems, and so directly refers to several of
the elementary principles taught in philo-
sophic Masonry, that it is here Introduced
wrth its explanations. Forlong, in his Fauns
of Man. eives this arrangement:

462

MAN

A— 4a the Earth, or foundation on which all
build.

Wa — Water, as in an egg, or as condensed
fire and ether.

Ra— Fire, or the elements in motion.

Ka — Air, or wind — Juno, or lo ni; a con-
densed element.

Cha — Ether, or Heaven, the cosmical
Former.

This figure is frequently found in India:

Ether, or Heaven,
Air,

Fire,

Water,

Earth.

As these symbols are readily interpretable
by those conversant with Masonic hiero-
glyphs, it may be seen that the elements, in
their ascending scale, show the perfected
creation. Forlong remarks that "as it was
difficult to show the All-pervading Ether,
Egypt; for this purpose, surrounded her
figures with a powder of stars instead of
flame, which on Indra's garments were Yonis.
This figure gradually developed, becoming
in time a very concrete man, standing on two
legs instead of a square base — the horns of the
crescent (Air), being outstretched, formed the
arms, and the refulgent Flame the head, which,
with the Greeks and Romans, represented the
Sun, or Fire, and gives Light to all. To this
being, it was claimed, there were given seven
senses; and thus, perfect and erect, stood
Man, rising above the animal state."

The seven senses were seeing, hearing,
tasting, feeling, smelling, understanding, and
speech. See Ecclesiasticus rvii. 5:

"The Lord created man, and they received
the use of the five operations of the Lord;
and in the sixth place he imparted (to) them
understanding, and in the seventh speech, an
interpreter of the cogitations thereof?'

The words "seven senses " also occur in the
poem of Taliesin, called " Y Bid Mawr, or the
Macrocosm'? (grit. Mag., vol. 21, p. 30). See
further the "Mysterium Magnum" of Jacob
Boehmen, which teaches "bow the soul of
man, or his inward holy bodf,?! was com-

Sounded of the seven properties under the in-
uence of the seven planets:

"I will adore my Father,
My God,: my Supporter,
who placed; -throughout my head,
The soul of my reason,
And made fOBmy perception
My seven faculties

Of Fire, and Earth, and Water, and Air,

MANITOBA

And mist, and flowers,
And the southerly Wind,
As it were seven senses of reason
For my Father to impel me:
With the first I shall be animated.
With the second I shall touch.
With the third I shall cry out.
With the fourth I shall taste,
With the fifth I shall see,
With the sixth I shall hear,
With the seventh I shall smell."

[C. T. McClenaohanJ
Mandate. That which is commanded.
The Benedictine editors of Du Cange define
mandatum as "breve aut edictum regium,"
i. e., a royal brief or edict, and mandamentum
as "literse quibus magistratus aHquid man-
dat," i. e.j letters in which a magistrate com-
mands anything. Hence the orders and
decrees of a Grand Master or a Grand Lodge
are called mandates, and implicit obedience
to them is of Masonic obligation. There is

peal, yet not a suspensive one, from the

ate of a Grand Master to the Grand

Lodge, but there is none from ipe latter.

Mango. The branches of- this tree are a
prominent feature in all Eastern religious
ceremonies. The mango is the apple-tree of
India, with which man, in Indian tale,
tempted Eve.

Mangourlt, Michel Ante Bernard de.
A distinguished member of the Grand
Orient of France. He founded in 1776, at
Rennes, the Rite of Sublimes Elusde la Virili,
or Sublime Elects of Truth, and at Paris the
androgynous society of Dames of Mount
Thabor. He also created the Masonic Liter-
ary Society of Free Thinkers, which existed
for three years. He delivered lectures which
were subsequently published under the title
of Court de PhUosophie Maconnique, in 500
pp., 4to- He also delivered a great many
lectures and discourses before different Lodges,
severalofwhichwerepublished. Hedied.after
a long and severe illness, February 17, 1829.

Manlebieans. (Also termed Gnostics.)
A sect taking its rise in the middle of the
third century, whose belief was in two eternal
principles of good and evil. They derived then-
name from Manes, a phildsopher of Persian
birth, sometimes called Maruchaeus. Of the
two principles, Ormudz was the author of the
good, while Ahriman was the master spirit of
evil. The two classes of neophytes were, the
true, eiddi kun; the listeners, samma un.

Manlcheens, Les Freres. Asecret Italian
society, founded, according to Thory (Acta
Lai., i., 325) and Clavel (Hist. Pitt., p. 407), in
the eighteenth century, at which the doctrines
of Manes were set forth in several grades.

Manitoba. In 1864 a dispensation was
issued over the signature of M. W. Bro. A. T.
Pierson, then Grand Master of Masons in
Minnesota, and "Northern Light" Lodge was
organized at Fort Garry (Winnipeg), with
Bro. Dr. John Schultz, Worshipful Master,
A. G. B. Bannatyne, S. W., and Wm. Inkster.
J. W. '

In 1867 Bro. Bannatyne was elected W. M.
and the Lodge went out of existence shortly

MANN

before the Red River insurrection. At this
time, the country was claimed by the "Hon.
Hudson Bay Co." j but when the transfer was
made to Canada in 1870 and the Red River
Settlement, as it was then known, became the
Province of Manitoba, the Grand Lodge of
Canada assumed Jurisdiction and shortly
afterward issued Charters to "Prince Ru-
pert's" Lodge, Winnipeg, December, 1870,
and Lisgar Lodge, Selkirk.

On May 12. 1875, the three Lodges then
existing, viz., "Prince Rupert," "Lisgar," and
"Ancient Landmark,'' held a convention and
formed the "Grand Lodge of Manitoba/'
electing M. W. Bro. the Rev. Dr. W. C.
Clarke as Grand Master. [Will H. Whyte.]

Mann, Der. The Man, the second grade
of the "Deutsche Union."

Manna, Pot of. Among the articles laid
up in the Ark of the Covenant by Aaron was a
Pot of Manna. In the substitute ark, com-
memorated in the Royal Arch Degree, there
was, of course, a representation of it. Manna
has been considered as a symbol of life; not
the transitory, but the enduring one of a future
world. Hence the Pot of Manna, Aaron's
rod that budded anew, and the Book of the
Law, which teaches Divine Truth, all found
together, are appropriately considered as the
symbols of that eternal life which it is the
design of the Royal Arch Degree to teach.

Manningham, Thomas. Dr. Thomas
Manningham was a physician, of London, of
much repute in the last century. He took an
active interest in the concerns of Freemasonry,
being Deputy Grand Master of England,
1752-6. According to Oliver (Revelations of
a Square, p. 86), he was the author of the
prayer now so well known to the Fraternity,
which was presented by him to the Grand
Lodge, and adopted as a form of prayer to be
used at the initiation of a candidate. Before
that period, no prayer was used on such oc-
casions, and the one composed by Manning-
ham (Oliver says with the assistance of Ander-
son, which is doubtful, as Anderson died in
1739) is here given as a document of the
time. It will be seen that in our day it has
been somewhat modified, Preston making the
first change; and that, originally used as one
prayer, it nas since been divided, in this coun-
try at least, into two, the first part being used
as a prayer at the opening of a Lodge, and the
latter at the initiation of a candidate.

"Most Holy and Glorious Lord God, thou
Architect of heaven and earth, who art the
giver of all good gifts and graces; and hath
promised that Where two or three are gathered
together in thy Name, thou wilt be in the midst
of them; in thy Name we assemble and meet
together, most humbly beseeching thee to
bless us in all our undertakings: to give us
thy Holy Spirit, to enlighten our minds with
wisdom and understanding; that we may
know and serve thee aright, that all our
doings may tend to thy glory and the salva-
tion of our souls. And we beseech thee, O
Lord God, to bless this our present under-
taking, and to grant that this our Brother

MANUAL 463

may dedicate his life to thy service, and be a
true and faithful Brother amongst us. Endue
him with Divine wisdom, that he may. with
the secrets of Masonry, be able to unfold the
mysteries of godliness and Christianity. This
we humbly beg, in the name and for the sake
of Jesus Christ our Lord and Saviour, Amen."

Dr. Manningham rendered other important
services to Masonry by his advocacy of
healthy reforms and his determined opposi-
tion to the schismatic efforts of the "Ancient
Masons." He died February 3, 1794. The
third edition of the Book of Constitutions
(1756) speaks of him in exalted terms as "a
diligent and active officer " (p. 258.) Two
interesting letters written by Dr. Manning-
ham are given at length in Gould's Concise
History of Freemasonry (pp. 328-334); one
dated December 3, 1756, and addressed to
what was then the Provincial Grand Lodge of
Holland, refusing leave for the holding of
Scotch Lodges and pointing out that Free-
masonry is the same in all parts of the
world; and another dated July 12, 1757, also
dealing with the so-called Scotch Masonry,
and explaining that its orders of Knighthood
were unknown in England, where the only
Orders known are those of Masters, Fellow-
Crafts, and Apprentices. [E. L. H.]

Mantle. A dress placed over all the
others. It is of very ancient date, being a
part of the costume of the Hebrews, Greeks,
and Romans. Among the Anglo-Saxons it
was the decisive mark of military rank, being
confined to the cavalry. In the Medieval
ages, and on the institution of chivalry, the
long, trailing mantle was especially reserved
as one of the insignia of knighthood, and was
worn by the knight as the most august and
noble decoration that he could have, when he
was not dressed in his armor. The general
color of the mantle, in imitation of that of the
Roman soldiers, was scarlet, which was lined
with ermine or other precious furs. But some
of the Orders wore mantles of other colors.
Thus the Knights Templar were clothed with
a white mantle having a red cross on the
.breast, and the Knights Hospitalers a black
mantle with a white cross. The mantle is
still Worn in England and other countries of
Europe as a mark of rank on state occasions
by peers, and by some magistrates as a
token of official rank.

Mantle of Honor. The mantle worn by
a knight was called the Mantle of Honor.
This mantle was presented to a knight when-
ever he was made by the king.

Manu. By reference to the Book of the
Dead, it will be found that this word covers
an ideal space corresponding to the word
west, in whose bosom is received the setting
sun. (See Truth.)

Manual. Relating to the hand, from the
Latin manus, a hand. See the Masonic use
of the word in the next two articles.

Manual Point of Entrance. Masons are,
in a peculiar manner, reminded, by the hand,
of the necessity of a prudent and careful
observance of all their pledges and duties, and

464

MANUAL

MANUSCRIPTS

hence this organ suggests certain symbolic in-
structions in relation to the virtue of prudence.

Manual Sign. In the early English
lectures this term is applied to what is now
called the Manual Point of Entrance.

Manuscripts. Anderson tells us, in the
second edition of his Constitutions, that in
the year 1717 Grand Master Payne "desired
any brethren to bring to the Grand Lodge any
old writings and records concerning Masons
and Masonry, in order to show the usages of
ancient times, and several old copies of the
Gothic Constitutions were produced and
collated" (Constitutions, 1738, p. 110); but
in consequence of a jealous supposition that
it would be wrong to commit anything to
print which related to Masonry, an act of
Masonic vandalism was perpetrated. For
Anderson further informs us that in 173), " at
some private Lodges, several very valuable
manuscripts (for they had nothing yet in
print), concerning the Fraternity, their Lodges,
Regulations, Charges, Secrets, and Usages,
(particularly^ one written by Mr. Nicholas
Stone, the Warden of Inigo Jones,) were too
hastily burnt by some scrupulous Brothers,
that those papers might not fall into strange
hands." (Ibid, p., 111.) . , , .

The recent labors of Masome scholars in
England, among whom the late William James
Hugh an deserves especial notice, have suc-
ceeded m rescuing many of the old Masonic
manuscripts from oblivion, and we are now
actually in possession of more of these hereto-
fore unpublished treasures of the Craft than
were probably accessible to Anderson and his
contemporaries. (See Records, Old.)

Manuscripts, Apocryphal. There are
certain documents that at varioustimes have
been accepted as genuine, but which are now
rejected, and considered to be fabrications, by
most, if not by all, critical Masonic writers.

The question of their authenticity has been
thoroughly gone into by R.F. Gould in Ch.
XI. of his History of Freemasonry, and he
places them all "within the category of Apoc
ryphalMSS."

The first is the "Inland-Locke MS." (See
Leland MS.) The second is the "Steinmetz
Catechism," given by Krause as one of the
three oldest documents belonging to the Craft,
but of which Gould says, " there appears to me
nothing in the preceding 'examination' (or
catechism) that is capable of sustaining the
claims to antiquity which have been ad-
vanced on its behalf." The third is the
Malcolm Canmore Charter, which came to light
in 1806, consequent upon the "claim of the
'Glasgow Freemen. Operative St. John's

Lodge' to take precedence of the other-Lodges
in the Masonic procession, at the laying of the
fouttdation-stone of Nelson's monument on
'Glasgow Green,' although at that time it
was an independent organisation." Accord-
ing to the Charter, the Glasgow St. John's
Lodge was given priority over all the other
Lodges in Scotland by Malcolm III., King of
Scots, in 1051. The controversy as to the
document was lively, but finally it was pro-
nounced to be a manufactured parchment,
and the Grand Lodge of Scotland declined to
recognise it of value. The fourth MS. is that
of Krause, known as Prince Edwin's Constitu-
tion of 9m. Upon this unquestioned reliance
had for decades been placed, then it came
to be doubted, and is now little credited by
inquiring Masons. Bro. Gould closes his re-
cital of criticisms with the remark: "The
original document, as commonly happens in
forgeries of this description, is missing; and
how, under all the circumstances of the case
Krause could have constituted himself the
champion of its authenticity, it is difficult to
conjecture. Possibly, however, the explana-
tion may be, that in impostures of this char-
acter, credulity, on the one part, is a strong
temptation to deceit oh the other, especially
to deceit of which no personal injury is the
consequence, and which flatters the student of
old documents with bis own ingenuity." These
remarks are specially quoted as relating to
almost all apocryphal documents. The fifth is
the Charter of Cologne, a document in cipher,
bearing the date June 24. 1535, as to which
see Cologne, Charter of. The sixth is the Lar-
menius Charter, or The Charter of Transmission,
upon which rest the claims of the French
Order of the Temple to being the lineal suc-
cessors of the historic Knights Templary for
which see Temple, Order of the. IE. L. H.J

Manuscripts, Old. The following is a
list, arranged as far as possible in sequence
of age, of the old Masonic MSS., now usually
known as the Old Charges. They generally
consist of three parts— first, an opening
prayer or invocation: second, the \ legendary
nistory of the Craft ; third, the peculiar statutes
and duties, the regulations and observances,
incumbent on Masons. There is no doubt
that they were read to candidates on their
initiation, and probably each Lodge had a
copy which was used for this purpose. The
late Bro. W. J. Hughan made a special study
of these old MSS., and was instrumental in dis-
covering a great many of them; and his book
The Old Charges of British Freemasons, pub-
lished in 1895, is the standard work on the
subject.

No.
1.

Name.
Regius (also Halliwell)

Date.
..area 1390..

Cooke circa 1450..

Grand Lodge, No. 1. . . . 1883

Owner. When and Where Published.

.British Museum By Mr. Halliwell in 1840 and 1844;

by Mr. Whymper in 1889s by, the
Quatuor Coronati Lodge in 1889.

.British Museum By Mr. Cooke in 1861; by the Quatuor

Coronati Lodge in 1890.

.Grand Lodge of England. .. .By W. J. Hughan, in Old Charges,
1872; by H. Sadler, in isotonic Facte
and Fictions, 1887; in Hiet. of
Freemasonry and Concordant Order*.
1891; by the Quatuor Coronati
Lodge in 1892.

MANUSCRIPTS

465

Ua Name. Date.
4. Lansdowne . . . . .area 1600. .

8. York, No. 1 efroo 1600. .

6. Wood * 1610 ..

7. John T. Thorp........ 1629 ..

«. Sloane, 3848 1646 . .

9. Sloans, 3323 1690 ..

10. Grand Lodge, No. 2. . . .circa 1850. .

11. Harleian, 1942 oirca 1650..

12. G. W. Bain circa 1660. .

13. Harleian, 2054 circa 1660. .

14. Phillipps, No. 1 .circa 1677. .

15. Phillipps, No. 2 .circa 1677..

-16. Lochmore 1660-1700 . .

17. Buchanan 1650-1700 . .

18. Kilwinning circa 1665. .

19. Ancient Stirling. 1650-1700..

20. Taylor circa 1650 . ,

2L Atcheoon Haven 1666 ..

22. Aberdeen 1670 ..

23. Melrose, No. 2. 1674 . .

24. Henery Heads 1675 .

25. Stanley 1677 .

26. Carson 1677 .

27. Antiquity 1686 .

28. Col. Clerke 1686 .

29. William Watson 1687 .

80. T. W. Tew. circa 1680.

31. Inigo Jones ..circa 1680.

32. Dumfries, No. 1 1675-1700.

33. Dumfries, No. 2. ...... 1675-1700,

34. Beaumont, 1675-1700

35. Dumfries, No/<8 1875-1700,

Owner. When and Where Published.

British Museum. In Freemasons' Quarterly Review,

1848; in Freemasons' Maoatme,
1858; in Hughan's Old Charges,
1872; by the Quatuor Coronati
Lodge in 1890.

York Lodge, No. 236 In Hughan's Old Charges, 1872; in

Masonic Magazine, 1873; in Ancient
York Masonic Rolls, 1894.
Prov. G. Lodge of Worcester. In Masonic Magaeine, 1881; by the

Quatuor Coronati Lodge in 1895.
J, T. Thorp, Esq. (Leicester) .la Are Quatuor Cmonatarum, vol. ix.,
1898; in Lodge of Research Trans-
action; 1898-99.

British Museum In Hughan's Old Charges, 1872; in Ma-
sonic Magazine, 1873; by the Quat-
uor Coronati Lodge in 1891,
.British Museum In Hughan's Masonic Sketches and Re-
prints, 1871 ; by the Quatuor Coro-
. nati Lodge in 1891.
.Grand Lodge of England.... By the Quatuor Coronati Lodge in
1892.

•British Museum In Freemasons' Quarterly Renew, 1836;

in Hughan's Old Charges, 1872; by
the Quatuor Coronati Lodge in 1890.
. R. Wilson, Esq. (Leeds). ... -In Ars Quatuor Coronatorum, vol. xx.,
1907.

. British Museum In Hughan's Masonic Sketches and Re-
prints, 1871; in Masonic Magaeine,
1873; by the Quatuor Coronati
Lodge in 1891.

.Rev. J. E. A. Fenwiok (Chel- .
tenham) By the Quatuor Coronati Lodge in

" In Masonic Magaeine, 1876; in

Archmological Library, 1878; by the
Quatuor Coronati Lodge in 1894.
Prov. G. Lodge of Worcester. In Masonic Magaeine, 1882.
.Grand Lodge of England.... In Gould's Hit, of.Frcemaeomjf, by

Quatuor Coronati Lodge in 1892.
.Mother EBwinning Lodge .

(Scotland) In Hughan's Masonic Sketches and Re-

prints, 1871; in Lyon's ll\sl. of the
Lodge of Edinburgh, 1873.

. .Ancient Stirling Lodge (Soot-

land) 77? By Hughan in 1893.

.Prov. G. Lodge of West ■ , _ , , .

Yorkshire. In Are Quatuor Coronatorum, vol. xxi.,

1908.

, .G. Lodge of Scotland In Lyon's Hist, of the Lodge of Edin-
burgh, 1873.

, .Aberdeen Lodge, No. 1 trie. .In Voice of Masonry, Chicago, TJ. S. A.,

1874; in Freemason, 1895.
. .Melrose St. John Lodge, No. . ,

l bis (Scotland) In Masonic Magazine, 1880; in Ver-
non's Hist, of F. M. m Roxburgh,
etc., 1893.

. .Inner Temple Library (Lon-

Jon! .In Ate Quatuor Coronatorum, vol. xn.,

. ' ' 1908.
. .West Yorkshire Masonic Li- , .

brary In West Yorkshire Masonic Reproduc-
tions, 1893.

..E. T. Carson, Esq, (Cincin-

nati, U. S. A.) In Masonic Review (Cincinnati), 1890;

in Freemasons' Chronicle, 1890.
..Lodge of Antiquity, No. 2 „t ,QTO

(London) . In Hughan's Old Charges, 1872.

Grand Lodge of England In Freemason, 1888; in Conders Hole

Crafte, etc., 1894.
..West Yorkshire Masonie Li- . _ , „

hrarv .In Freemason, 1891; in West Yorkshire

Masonic Reprints, 1891; by the
Quatuor Coronati Lodge in 1891.

. .West Yorkshire Masonio Li- ... _ ,„„„ .

hrarv In Christmas Freemason, 1888; in

West Yorkshire Masonic Reprints,

1889 and 1892.

..Worcestershire Masonio Li- ,„, . .

hrarv In Afascroe Magazine, 1881; by the

Quatuor Coronati Lodge in 1895.
..Dumfries Kflwmning Lodge, .

No. 53 (Sootland) In Smith's Hist, of the Old Lodge o!

Dumfries, 1892. .
In Christmas Freemason, 1892; by
Hughan, in 1892.

..Prov. G. Lodge of West

Yorkshire In Freemason, 1894.

" In Smith's Hist, of the Old Lodge of

Dumfries, 1892.

466

MANUSCRIPTS

No. Name. Date.

86. Hope 1675-1700.

87. T. W. Embletoa 1675-1700 .

88. York, No. 5 circa 1670.

89. York, No. 6 . , 1675-1700 .

40. Colne, No. 1 ...... 1675-1700.

41. Clapham .circa 1700.

42. Hughan . . 1675-1700 .

43. Daunteaey circa 1690.

44. Harris, No. 1 " .

45. David Ramsey "

46. Langdale "

47. H. F. Beaumont 1690 .

48. Waistell 1693 .

49. York, No. 4 1693 .

60. Thomas Foxcroft 1699 .

£1. Newcastle College Roll.. circa 1700.

62. John Strachan "

53. Alnwiok 1701 .

54. York, No. 2 1704 .

55. Scarborough 1705 .

66. Colne, No. 2 1700-1725.

57. Papworth circa 1720.

53. Macnab 1722 .

59. Haddon 1723 .

60. Phillipps, No. 3 1700-1725.

61. Dumfries, No. 4 ...1700-1725.

62. Cama 1700-1725.

63. Songhurst. circa 1725.

64. Spencer. 1726 .

65. Tho. Carmiok. 1727 .

66. Woodford 1728 .

87. Supreme Council. 1728 .

68. Gateshead circa 1730.

69. Rawinuon 1725-1750 .

TO. Probity eirea 1736.

Owner. When and Where Published.

..Lodge of Hope, No. 302

, (Bradford, Yorkshire) In Hughan's Old Charge*, 1872; in

West Yorkshire Masonic Reprints,
1892.

..West Yorkshire Masonio Li-
brary In Christmas Freemason, 1889; in

West Yorkshire Masonic Reprints,
1893.

. .York Lodge, No. 236 In Masonic Magazine, 1881; in Ancient

York Masonic Constitutions, 1894.
" In Masonic Magazine, 1880; in Ancient

York Masonic Constitutions, 1894.

. . Royal Lancashire Lodge, No.

116 (Colne, Lancashire). . .In Christmas Freemason, 1887.
..West Yorkshire Masonio Li-
brary In Freemason, 1890; in West Yorkshire

Masonic Reprints, 1892.
" In West Yorkshire Masonic Reprints,

1892; in Freemason, 1892 and 1911.

. .R. Dauntesey, Esq. (Man-
chester) In Keystone, Philadelphia, 1886.

. .Bedford Lodge, No. 157 (Lon-
don) In Freemasons* Chronicle, 1882.

. .The Library, Hamburg In Freemason, 19Q6.

..G. W. Bain, Esq. (Sunder-
land).. In Freemason, 1895.

. .West Yorkshire Masonic Li-
brary .In Freemason, 1894; in West York-
shire Masonic Reprints, 1901.
" In West Yorkshire Masonic Reprints,
1892.

. .York Lodge, No. 236 In Hughan's Masonic Sketches and Re-
prints, 1871; in Ancient York Ma-
sonic Rolls, 1894.

. .Grand Lodge of England. . . .In Freemason, 1900.

..Newcastle College of Rosi-

cruoians By'F. F. Schnitger in 1894.

. .Quatuor Coronati Lodge, No.

2076 (London) In the Transactions of the Lodge of Re-
search, 1899-1900.

. .Mr. Turnbull (Alnwick) In Hughan's Masonic Sketches and Re-
prints, 1871, and Old Charges, 1872;
by the Newcastle College of Rosi-
cruoians in 1895.

. .York Lodge, No. 236 In Hughan's Masonic Sketches and Re-
prints, 1871; in Ancient York Ma-
sonic Rolls, 1894.

. .G. Lodge of Canada .In Philadelphia Mirror and Keystone,

1860; in Canadian Masonic Record,
1874; in Masonic Magazine, 1879;
by the Quatuor Coronati Lodge in
1894; in Ancient York Masonic Rolls,
1894.

..Royal Lancashire Lodge,
No. 116 (Colne, Lanca-
shire) Has not been reproduced.

. .W. Papworth, Esq. (London) .In Hughan's Old Charges, 1872.

..West Yorkshire Masonic Li-
brary In West Yorkshire Masonic Reprints,

1896.

..J. S. Haddon, Esq. (Well-
ington) In Hughan's Old Charges, 1895.

. .Rev. J. E. A. Fenwick (Chel-
tenham) By the Quatuor Coronati Lodge in

1894.

..Dumfries Kilwinning Lodge,

No. 53 (Sootland) In Ars Quatuor Coronatorum, vol. v.,

1893.

. .Quatuor Coronati Lodge, No.

2076 (London) By the Quatuor Coronati Lodge in

1891.

■ • _ _ _ " _ Has not been reproduced.

. .E. T. Carson, Esq. (Cincin-

nati, U. S. A.) In Spencer's Old Constitutions, 1871.

..P. F. Smith, Esq. (Pennsyl-
vania) In Are Quatuor Coronatorum, vol. xxii.,

1909.

. .Quatuor Coronati Lodge, No.

2076 (London) A copy of the Cooke MS.

..Supreme Council, 33° (Lon-
don) " "

..Lodge of Industry, No. 48

(Gateshead, Durham) In Masonic Magazine, 1875.

. .Bodleian Library (Oxford):. .In Freemasons' Monthly Magazine,
1855; in Masonic Magazine, 1876; in
Ars Quatuor Coronatorum, vol. xi.,
1898.

..Probity Lodge, No- 61 (Hali-
fax, Yorkshire) In Freemason, 1886; in West Yorkshire

Masonic Reprints, 1894

MAECHESHVAN

MARIA

467

When and Where Published.

No. Name. Date. Owner.

71. Levandei'-York circa 1740. ..P. W. Levander, Esq. (Lon-

don) . . . -. In Are Quatuor Coronatorum, vol.

xviii., 1005.

72. Thistle Lodge 1756 .. .Thistle Lodge, No. 62 (Dum-

fries, Scotland) Has not been reproduced.

73. Melrose, No. 3 1762 ...Melrose St. John, No. 1 bis

(Scotland) "

74. Crane, No. 1. 1781 ...Cestrian Lodge, No. 425

(Chester) In Freemason, 1884.

75. Crane, No. 2. .1775-1800...

76. Eterris, No. 2 circa 1781. . .British Museum By the Quatuor Coronati Lodge la

1892.

77. Tnnnah. . . , circa 1828. . .Quatuor Coronati Lodge, No.

2076 (London) Has not been reproduced.

78. Wren 1852 ... Unknown In Masonic Magazine, 1879.

[E. L. HJ

Marcheshran. ]1WT1>2. The second
montH of the Jewish civil year. It begins
with the new moon in November, and corre-
sponds, therefore, to a part of that month
and of December.

Marconis, Gabriel Mathieu, more fre-
quently known as De Negre, from his dark
complexion, was the founder and first G. Mas-
ter and G. Hierophant of the Kite of Mem-
phis, brought by Sam'l Honis, a native of
Cairo, from Egypt, in 1814, who with Baron
Dumas and the Marquis de la Rogne, founded
a Lodge of the Rite at Montauban, France, on
April 30, 1815, which was closed March 7,
1816. In a work entitled The Sanctuary of
Memphis, by Jacques Etienne Marconis, the
author — presumptively the son of G. M. Mar-
conis^-who styles himself the founder of the
Rite o£ Memphis, thus briefly gives an account
of its origin : ' ' The Rite of Memphis, or Orien-
tal Rite, was introduced into Europe by
Ormusi, a seraphic priest of Alexandria and
Egyptian sage, who had been converted by
St. Mark, and reformed the doctrines of the
Egyptians in accordance with the principles
of Christianity. The disciples of Ormus con-
tinued until 1118 to be the sole guardians of
ancient Egyptian wisdom, as purified by
Christianity and Solomonian science. This
science they communicated to the Templars.
They ^ere then known by the title of Knights
of Palestine, or Brethren Rose Croix of the
East. In them the Rite of Memphis recog-
nizes its immediate founders."

The above, coming from the G. Hierophant
and founder, should satisfy the most scru-
pulous as to the conversion of Ormus by St.
Mark, and his then introducing the Memphis
Rite. But Marconis continues as to the ob-
ject and intention of his Rite: "The Masonic
Rite of Memphis is a combination of the an-
cient mysteries; it taught the first men to
render homage to the Deity. Its dogmas are
based on the principles of humanity; its mis-
sion is the study of that wisdom which serves to
discern truth; it is the beneficent dawn of the
developmentof reasonand intelligence; itisthe
worship of the qualities of the human heart
and the impression of its vices; in fine, it is the
echo of religious toleration, the union of all be-
lief, the bond between all men; the symbol of
sweet illusions of hope, preaching the faith in
God that saves, and the charity that blesses."

We are further told by the Hierophant

founder that "The Rite of Memphis is the
sole depository of High Masonry, the true

grimitive Rite, the Rite par excellence, which
as come down to us without any alteration,
and is consequently the only Rite that can
justify its origin and the combined exercise of
its rights by constitutions, the authenticity of
which cannot be questioned. The Rite of
Memphis, or Oriental Rite, is the veritable
Masonic tree, and all systems, whatsoever
they be, are but detached branches of this in-
stitution, venerable for its great antiquity, and
born in Egypt. The real deposit of the prin-
ciples of Masonry, written in the Chaldee lan-
guage, is preserved in the sacred ark of the
Rite of Memphis, and in part in the Grand
Lodge of Scotland, at Edinburgh, and in the
Maronite Convent on Mount Lebanon."
"Brother Marconis de Negre, the Grand Hier-
ophant, is the sole consecrated depositary of
the traditions of this Sublime Order."

The above is enough to reveal the character
of the father and reputed son for truth, as also
of the institution founded by them, which,
like the firefly, is seen now here, now there,
but with no steady beneficial light. (See
Memphis, Rite of.)

Marconis, Jacques Etienne. Born at
Montauban, January 3, 1795; died at Paris,
November 21, 1868. (See Memphis, Rite of.)

Marduk. A victorious warrior-god, de-
scribed on one of the Assyrian clay tablets of
the British Museum, who was said to have en-
gaged the monster Tiamat in a cosmogonic
struggle. He was armed with a namzar (grap-
pling-hook), ariktu (lance), shihbu (lasso),
qashtu (bow), zizpau (club), and kabab
(shield), together with a dirk in each hand.

Maria Theresa. Empress of Austria, who
showed great hostility to Freemasonry, pre-
sumably from religious leanings and advisers.
Her husband was Francis I., elected Emperor
of Germany in 1745. He was a zealous Mason,
and had been initiated at The Hague in 1731,
at a Special Lodge, at which Lord Chesterfield
and Dr. Desaguliers were present. He was
raised at Houghton Hall, the same year, while
on a visit to England. He assisted to found
the Lodge "Drei Kanonen," at Vienna, consti-
tuted in 1742. During the forty years' reign
of Maria Theresa, Freemasonry was tolerated
in Vienna doubtless through the intercession
of the Emperor. It is stated in the Pocket
Companion of 1754, one hundred grenadiers

wmmmm

468 MARK

were sent to break up the Lodge, taking twelve
prisoners, the Emperor escaping by a back
staircase. He answered for and freed the
twelve prisoners. His son, Emperor Joseph,
inherited good-will to, Masonry. He was G.
Master of the Viennese Masons at the time of
r his death.

[ I Mark. The appropriate jewel of a Mark
Master. It is made of gold or silver, usually
of the former metal, and must be in the form
of a keystone. On the obverse or front sur-
face, the device or "mark" selected by the
owner must be engraved within a circle com-
posed of the following letters: H. T. W. S.
S. T. K. S. On the reverse or posterior sur-
face, the name of the owner, the name of his
Chapter, and the date of his advancement,
may be inscribed, although this is not abso-
lutely necessary. The "mark " consists of the
device and surrounding inscription on the ob-
verse. The Mark jewel, as prescribed by the
Supreme Grand Chapter of Scotland, is of
• mother-of-pearl. The circle on one side is
inscribed with the Hebrew letters ©7iN©N2Xn,
and the circle on the other side with letters
containing the same meaning in the vernac-
ular tongue of the country in which the Chap-
ter is situated, and the wearer's mark in the
center. The Hebrew letters are the initials,
of a Hebrew sentence equivalent to the Eng-
lish one familiar to Mark Masons. It is but a
translation into Hebrew of the English mys-
tical sentence.

It is not requisite that the device or mark
should be of a strictly Masonic character, al-
though Masonic emblems are frequently se-
lected in preference to other subjects. As
soon as adopted it should be drawn or de-
scribed in a book kept by the Chapter for that
purpose, and it is men said to be "recorded
m the Book of Marks," after which time it
can never be changed by the possessor for any
other; or altered in the slightest degree, but
remains as his "mark " to the day of his death.

This mark is not a mere ornamental appen-
dage of the degree, but is a sacred token of the
rites of friendship and brotherly love, and its
presentation at any time by the owner to an-
other Mark Master, would claim, from the
latter, certain acts of friendship which are of
solemn obligation among the Fraternity. A
mark thus presented, for the purpose of ob-
taining a favor, is said to be pledged; though
remaining in the possession of the owner, it
ceases, for any actual purposes of advantage,
to be his property; nor can it be again used by
him until, either by the return of the favor, or
with the consent of the benefactor, it has been
redeemed; for it is a positive law of the Order,
that no Mark Master shall "pledge his mark a
second time until he has redeemed it from its
previous pledge." By this wise provision, the
unworthy are prevented from making an im-
proper use of this valuable token, or from levy-
ing contributions on their hospitable brethren.
Marks or pledges of this kind were of frequent
use among the ancients, under the name of
tessera hospitalis and "arrhabo." The nature
of the tessera hospitalis, or, as the Greeks

MARK

called it, ein$o\ov, cannot be better described
than in the words of the Scholiast on the
Medea of Euripides, v. 613, where Jason prom-
ises Medea, on her parting from him,- to send
her the symbols of hospitality which should
procure her a kind reception in foreign coun-
tries. It was the custom, says the Scholiast,
when a guest had been entertained, to break a
die in two parts, one of which parts was re-
tained by the guest, so that if, at any future
period he required assistance, on exhibiting
the broken pieces of the die to each other, the
friendship was renewed. Plautus, in one of his
comedies, gives us an exemplification of the
manner m which these tesserm or pledges of
friendship were used at Rome, whence it ap-
pears that the privileges of this friendship
were extended to the descendants of the con-
tracting parties. Pcenulus is introduced,
inquiring for Agorastocles, with whose family
he had formerly exchanged the tessera.

Ag. Siquidem Antidimarchi quceria adopta-
titium.

Ego sum ipsus quem tu quseris.

Pan. Hem! quid ego audio?

Ag. Antidamae me gnatum esse.

Pcen. Si ita est, tesseram
Conferre si vis hospitalem, eccam, attuli.

Ag. Agedum hue ostende; est par probe; nam
habeo domum.

Pcen. O mi hospes, salve multum; nam mini
tuus pater,

Pater tuus ergo hOspes, Antidamas fuit:
Haeo mini hospitalis tessera cum illo fuit.

Pamul. , act. v., s. e. 2, ver. 85,

Ag. Antidimarchua' adopted son,
If you do seek, I am the very man.

Pom. How! do I hear aright?

Ag. I am the son
Of old Antidamus.

Pan. If so, I pray you >
Compare with me the hospitable die
I've brought this with me.

Ag. Prithee, let me see it.
It is, indeed, the very counterpart
Of mine at home.

Pan. All hail, my welcome guest,
Your father was my guest, Antidamus.
Your father was my honored guest, and then
This hospitable die with me he parted.

These tesserm, thus used, like the Mark
Master's mark, for the purposes of perpetuat-
ing friendship and rendering its union more
sacred, were constructed in the following man-
ner: they took a small piece of bone, ivory,
or stone; generally of a square or cubical ,form,
and dividing it into equal parts, each wrote
his own name, or some other inscription, upon
one of the pieces; they then made a mutual
exchange, and, lest falling into other hands it
should give occasion to imposture, the pledge
was preserved with the greatest secrecy, and
no one knew the name inscribed upon it ex-
cept the possessor.

The primitive Christians seem to have
adopted a similar practise, and the tessera was
earned by them in their travels, as a means of
introduction to their fellow Christians. A
favorite inscription with them were the letters
n. T. A. n., being the initials of nanp, riot,
A71W xivtupa, or Father, Son, and Holy Ghost

MARK

469

The use of these tesserae, in the place of written
certificates, continued, says Dr. Harris (Diss.
on the Tess. Hosp.), until the eleventh cen-
tury, at which time they are mentioned by
Burcfyardus, Archbishop of Worms, in a visi-
tation charge.

The "arrhaho" was a similar keepsake,
formed by breaking a piece of money in two.
The etymology of this word shows distinctly
that the Romans borrowed the custom of
these pledges from the ancient Israelites, for
it is derived from the Hebrew arabon, a pledge.

With this detail of "the customs of the
ancients before us, we can easily explain the
well-known passage in Revelation ii. 17:
" To him that overcometh will I give a white
stone, and in it a new name written,_ which no
man knoweth saving he that receiveth it."
That is, to borrow the interpretation of Har-
ris, '<To him that overcometh will I give a

E ledge of my affection, which shall constitute
im my friend, and entitle him to privileges
and honors of which none else can know the
value or the extent."

Mark Man. According to Masonic tradi-
tion, the Mark Men were the Wardens, as the
Marlj Masters were the Masters of the Fellow-
Craft Lodge?, at the building of the Temple.
They distributed the marks to the workmen,
and pi&de the first inspection of the work,
whic% was afterward to be approved by the
overaeers. As a degree, the Mark Man is not
recognized in the United States. . In England
it is sometimes, but not generally, worked as
preparatory to the degree of Mark Master.
In Scotland, in 1778, it was given to Fellow-
Crafts, while the Mark Master was restricted
to Master Masons. It is not recognized in
the present regulations of the Supreme Grand
Chapter of Scotland. Much of the esoteric
ritual of the Mark Man has been incorporated
into the Mark Master of the American Sys-
tem.

f) M»rk Master. The Fourth Degree of the
American Rite. The traditions of the degree
mak^ it of great historical importance, since
by them we are informed that by its influence
each Operative Mason at the building of the
Temple was known and distinguished, and the
disorder and confusion which might otherwise
have! attended so immense an undertaking
was completely prevented. Not less useful
is it in its symbolic signification. As illustra-
tive of the Fellow-Craft, the Fourth Degree is
particularly directed to the inculcation of
order, regularity, and discipline. It teaches
us that we should discharge all the duties of
our several stations with precision and punc-
tuality; that the work of our hands .and the
thoughts of our hearts should be good and
true^-not unfinished and imperfect, not sin-
ful and defective — but such as the Great
Overseer and Judge of heaven and earth will
see fit to approve as a worthy oblation from
his creatures. If the Fellow-Craft's Degree is
devoted to the inculcation of learning, that of
the Mark Master is intended to instruct us
howlthat learning can most usefully and ju-
diciously be employed for pur own honor and

the profit of others. And it holds forth to the
desponding the encouraging thought that al-
though our motives may sometimes be misin-
terpreted by our erring fellow mortals, our at-
tainments be underrated, and our reputations
be traduced by the envious and malicious,
there is one, at least, who sees not with the
eyes of man, but may yet make that stone
which the builders rejected, the head of the
comer. The intimate connection then, be-
tween the Second and Fourth degrees of Ma-
sonry, is this, that while one inculcates the nec-
essary exercise of all the duties of life, the
other teaches the importance of performing
them with systematic regularity. The true
Mark Master is a type of that man mentioned
in the sacred parable, who received from his
master this approving language — " Well done,
good and faithful servant; thou hast been
faithful over a few things, I will make thee
ruler over many things: enter thou into the
joys of thy Lord."

In America, the Mark Master's is the first
degree given in a Royal Arch Chapter. Its
officers are a Right Worshipful Master, Sen-
ior and Junior wardens, Secretary, Treas-
urer, Senior and Junior Deacons, Master,
Senior and Junior Overseers. The degree
cannot be conferred when less than six are
present, who, in that case, must be the first
and last three officers above named. The
working tools are the MaUet and Indenting
Chisel (which see). The symbolic color is
purple. The Mark Master's Degree is now
given in England under the authority of the
Grand Lodge of Mark Masters, which was
established in June, 1856, and is a jurisdiction
independent of the Grand Lodge. The officers
are the same as in America, with the addition
of a Chaplain, Director of Ceremonies, As-
sistant Director, Registrar of Marks, Inner
Guard or Time Keeper, and two Stewards.
Master J^asons are eligible for initiation. Bro.
Hughan says that the degree is virtually the
same in England, Scotland, and Ireland. It
differs, however, in some respects from the
American degree.

Mark of tbe Graft, Regular. In the
Mark Degree there is a certain atone which is
said, in the ritual, not to have upon it the reg-
ular mark of the Craft, This expression is de-
rived from the following tradition of the de-
gree. At the building of the Temple, each
workman placed his own mark upon his own
materials, so that the workmanship of every
Mason might be readily distinguished, and
praise or blame be justly awarded. These
marks, according to the lectures, consisted of
mathematical figures, squares, angles, lines,
and perpendiculars, and hence any figure of a
different kind, such as a circle, would not be
deemed "the regular mark of the Craft."
Of the three stones used in the Mark Degree,
one is inscribed with a square and another
with a plumb or perpendicular, because these
were marks familiar to the Craft ;_ but the
thirdj which is inscribed with a circle and
certain hieroglyphics, was not known, ftad was,
not, therefore, called "regular,"

470 MARKS

Marks of the Craft. In former times.
Operative Masons, the "Steinmetzen" of
Germany, _ were accustomed to place some
mark or sign of their own invention, which,
like the monogram of the painters, would
seem to identify the work of each. They are
to be found upon the cathedrals, churches,
castles, and other stately buildings erected
since the twelfth century, or a little earlier,
in Germany, France, England, and Scotland.
As Mr. Godwin has observed in his History in
Ruins, it is curious to see that these marks
are of the same character, in form, in all these
different countries. They were principally
crosses, triangles, and other mathematical
figures, and many of them were religious sym-
bols. Specimens taken from different build-
ings supply such forms as follow.

V A X +

+ EB A ^
H ^xo

The last of these is the well-known vesica
piscis, the symbol of Christ among the prim-
itive Christians, and the last but one is the
Pythagorean pentalpha. A writer m- the
London Times (August 13, 1835) is incorrect in
stating that these marks are confined to Ger-
many, and are to be found only since the
twelfth or thirteenth centuries. More recent
researches have shown that they existed in
many other countries, especially in Scotland,
and that they were practised by the builders
of ancient times. Thus Ainsworth, in his
Travels (ii., 167), tells us, in his description of
the ruins of Al-Hadhv in Mesopotamia, that
"every stone, not only in the chief building,
but in the walls and bastions and other public
monuments, when not defaced by time, is
marked with a character which is for the most

Salt either, a Chaldean letter or numeral."
I. Didron, who reported a series of observa-
tions on the subject of these Masons' marks to
the Comite" Historique des Arts et Monumens of
Paris, believes that he can discover in them
references to distinct schools or Lodges of
Masons. He divides them into two classes:
those of the overseers, and those of the
men who worked the stones. The marks of the
first class consist of monogrammatic charac-
ters; those of the second, are of the nature of
symbols, such as shoes, trowels, mallets, etc.

A correspondent of the Freemasons' Quar-
terly Review states that similar marks are to be
found on the stones which compose the walls
of the fortress of Allahabad, which was erected
in 1642, in the East Indies. " The walls," says
this writer, "are composed of large oblong

MARSHAL

blocks of red granite, and are almost every-
where covered by Masonic emblems, which
evince something more than mere ornament.
They are not confined to one particular spot,
but are scattered over the walls of the fortress,
in many places as high as thirty or forty feet
from the ground. It is quite certain that
thousands of stones on the walls, - bearing
these Masonic symbols, were carved, marked,
and numbered in the quarry previous to the
erection of the building."

In the ancient buildings of England and
France, these marks are to be found in great
abundance. In a communication, on this
subject, to the London Society of Antiquaries,
Mr. Godwin _ states that, "in my opinion,
these marks, if collected and compared might
assist in connecting the various bands of op-
eratives, who, under the protection of the
Church — mystically united — spread them-
selves over Europe during the Middle Ages,
and are known as Freemasons." Mr. Godwin
describes these marks as varying in length
from two to seven inches, and as formed by a
single line, slightly indented, consisting chiefly
of crosses, known Masonic symbols, em-
blems of the Trinity and of eternity, the
double triangle, trowel, square, etc.

The same writer observes that, in a conver-
sation, in September, 1844, with a Mason at
work on the Canterbury Cathedral, he "found
that many Masons (all who were Freemasons)
had their mystic marks handed down from
generation to generation: this man had his
mark from his father, and he received it from
his grandfather."

Marrow In the Bone. An absurd corrup-
tion of a Jewish word, and still more absurdly
said to be its translation. It has no appro-
priate signification in the place to which it is
applied, but was once religiously believed in
by many Masons, who, being ignorant of the
Hebrew language, accepted it as a true inter-
pretation. It is now universally rejected by
the intelligent portion of the Craft.

Marseilles, Mother Lodge of. A Lodge
was established in 1748, at Marseilles, in
France, Thory says, by a traveling Mason,
under the name of St. Jean d'Ecosse. It
afterward assumed the name of Mother
Lodge of Marseilles, and still later the name
of Scottish Mother Lodge of France. It
granted Warrants of its own authority for
Lodges in France and in the colonies; among
others for one at New Orleans, in Louisiana.

Marshal. An officer common to several
Masonic bodies, whose duty is to regulate pro-
cessions and other public solemnities. In
Grand bodies he is called a Grand Marshal.
In the American Royal Arch System, the Cap-
tain of the Host acts on public occasions as ,
the'Marshal. The Marshal's ensign of office is
a baton or short rod. The office of Marshal
in State affairs is very ancient. It was found
in the court of the Byzantine emperors, and was
introduced into England from France at the
period of the conquest. His badge of office
was at first a rod or verge, which was afterward
abbreviated to the baton, for, as an q1<J writer

MARTEL

has observed (Thinne), "the verge or rod was
the ensign of him who had authority to reform
evil in warre and in peace, and to see quiet
and order observed among the people."

M artel. Charles Martel, who died in 741,
although not actually king, reigned over
France under the title of Mayor of the Palace.
Rebdld (Hist. Gen., p. 69) says that "at the
request of the Anglo-Saxon kings, he sent
workmen and Masters into England." The
Operative Masons of the Middle Ages consid-
ered him as one of their patrons, and give the
following account of him in their Legend of
the Craft. " There was one of the Royal line
of France called Charles Marshall, and he was
a man that loved well the said Craft and took
upon him the Rules and Manners, and after
that By the Grace of God he was elect to be
the King of France, and when he was in his
Estate, he helped to make those Masons that
were now, and sett them on Work and gave
them Charges and Manners and good pay as
he had learned of other Masons, and con-
firmed them a Charter from yeare to yeare to
hold their Assembly When they would, and
Cherished them right well, and thus came this
Noble Craft into France," (Lansdowne MS.)

Martha. The Fourth Degree of the
Eastern Star; a Rite of American Adoptive
Masonry.

Martlnlsm. The Rite of Martinism,
called also the Rectified Rite, was instituted
at Lyons, by the Marquis de St. Martin, a
disciple of Martinez Paschalis, of whose Rite
it was pretended to be a reform. Martinism
was divided into two classes, called Temples,
in which were the following degrees:

I. Temple. 1. Apprentice. 2. Fellow-
Craft. 3. Master Mason. 4. Past Master.
5. Elect. 6. Grand Architect. 7. Mason of
the Secret.

if. Temple. 8. Prince of Jerusalem. 9.
Knight of Palestine. 10. Kadosh.

The degrees of Martinism abounded in the
reveries of the Mystics. (See Saint Martin.)

Martin, Louis Claude de St. See Saint

Martyr. A title bestowed by the Tem-

Slars on their last Grand Master, James de
lolay. If, as Du Cange says, the Church
sometimes gives the title of martyr to men of
illustrious sanctity, who have suffered death
not for the confession of the name of Christ,
but for some other cause, being slain by im-
pious men, then De Molay, as the innocent
victim of the malignant schemes of an atro-
cious pope and king, was clearly entitled to
the appellation.

Martyrs, Four Crowned. See Four
Crowned Martyrs. ' ,
Maryland. Freemasonry was introduced
into Maryland, in 1750, by the Provincial
Grand Lodge of Massachusetts, which issued a
Charter for the establishment of a Lodge at
Annapolis. Five other Lodges were subse-
quently chartered by the Provincial Grand
Lodge of Pennsylvania, and one in 1765, at
Joppa, by the Grand Lodge of England. On
the 31st of July, 1783, these five Lodges held a

MASON 471

convention at Talbot Court-House, and in-
formally organized a Grand Lodge. But as
the Lodge at Annapolis had taken no part
in this movement, another convention of all
the Lodges was held at Baltimore on the 17th
of April, 1787, and the Grand Lodge of Mary-
land was duly organized, John Coates being
elected the Grand Master. The Grand Chap-
ter was established in 1812.

Mason Crowned. (Macon Couronne.) A
degree in the nomenclature of Fustier.

Mason, Derivation of the Word. The
search for the etymology or derivation of the
word Mason has given rise to numerous the-
ories, some of them ingenious, but many of
them very absurd. Thus, a writer in the Bur-
ropean Magazine for February, 1792, who
signs his name as "George Drake," lieutenant
of marines, attempts to trace the Masons to
the Druids, and derives Mason from May's on,
May's being in reference to May-day, the great
festival of tne Druids, and on meaning men, as
in the French on dit, for homme dit. According
to this, May's on therefore means the Men of
May. This idea is not original with Drake,
since the same derivation was urged in 1766 by
Cleland, in his essays on The Way to Things in
Words, and on The Real Secret of Freemasons.

Hutchinson, in his search for a derivation,
seems to have been perplexed with the variety
of roots that presented themselves, and, being
inclined to believe that the name of Mason
" has its derivation from a language in which it
implies some strong indication or distinction
of the nature of the society, and that it has no
relation to architects," looks for the root in the
Greek tongue. Thus he thinks that Mason
may come from Meuo Soar, Mao Soon, "I seek
salvation," or from Mwri)*, Mystes, "an in-
itiate " ; and that Masonry is only a corruption
of Mevovpayta, Mesouraneo, "1 am in the
midst of heaven " \ or from Mafopoufl, Mazovr
rovth, a constellation mentioned by Job, or
from Ui»fTHfim), Mysterion, "a mystery."

Leasing says, in his Ernst una Folk, that
Masa in the Anglo-Saxon signifies a table, and
that Masonry, consequently, is o society of the
table.

Nicolai thinks he finds the root m the Low
Latin word of the Middle Ages Massonya, or
Masonia, which signifies an exclusive society
or club, such as that of the round table.

Coming down to later times, we find Bro.
C. W. Moore, in his Boston Magazine, of May,
1844, deriving Mason from AiSoi-o^os, Lith-
otomos, "a Stone-cutter." But although fully
aware of the elasticity of etymological rules, it
surpasses our ingenuity to get Mason ety-
mologically out oiLithotomos.

Bro. Giles F. Yates sought for the deriva-
tion of Mason in the Greek word MaCores,
Mazones, a festival of Dionysus, and he
thought that this was another proof of the
linear descent of the Masonic order from the
Dionysiac Artificers.

The late William S. Rockwell, who was
accustomed to find all his Masonry in the
Egyptian mysteries, and who was a thorough
student of the Egyptian hieroglyphic system,

472 MASONEY

derives the word Mason from a combination
of two phonetic signs, the one being MAI,
and signifying "to love," and the other being
SON, which means "a brother." Hence, he
says, "this combination, MAISON, expresses
exactly in sound our word MASON( and sig-
nifies literally loving brother, that js. pMa-
delphus, brother of an association, and thus cor-
responds also in sense."

But all of these fanciful etymologies, which
would have terrified Bopp, Grimm, or Muller,
or any other student of linguistic relations,
forcibly remind us of the French epigram-
matist, who admitted that alphina came from
epms, but that, in so coming, it had very con-
siderably changed its route. .

What, then, Sb the true derivation of the
word Masonf Let us see what the orthoepists,
who had no Masonic theories, have said upon
the subject.

Webster, seeing that in Spanish mam means
mortar, is inclined to derive Mason, as denot-
ing one that works in mortar, from the root of
mass, which of course gave birth to the Span-
ish word.

In Low or Medieval Latin, Mason was
machio or macio, and this Du Cange derives
from the Latin maceria, "a long wall." Others
find a derivation in machines, because the
builders stood upon machines to raise their
walls. But Richardson takes a common-sense
view of the subject. He says, "It appears to
be obviously the same word as maison, a house
or mansion, applied to the person who builds,
instead of the thing built. The French Mais-
soner is to build houses; Masonner, to build of
stone. The word Mason is applied by usage
to a builder in stone, and Masonry to work in
stone."

Carpenter gives Massom, used in 1225, for
a building of stone, and Massonus, used in
1304, for a Mason; and the Benedictine edi-
tors of Du Cange define Massoneria " a build-
ing, the French Maconnerie, and Massoner-
ius," as Latomus or a Mason, -both words in
manuscripts of 1385.

[Dr. Murray, in the New English Dictionary,
says of the word Mason: "the ulterior ety-
mology is obscure, possibly the word is from
the root of Latin 'maceria' (a wall)."]

As a practical question, we are compelled
to reject all those fanciful derivations which
connect the Masons etymologically and his-
torically with the Greeks, the Egyptians, or
the Druids, and to take the word Mason in its
ordinary signification of a worker in stone,
and thus indicate the origin of the Order from
a society or association of practical and oper-
ative builders. We need no better root than
the Medieval Latin Masonner, to build, or
Maconetus, a builder.

Masoney. Used in the Strassburg Consti-
tutions, and other German works of the
Middle Ages, as equivalent to the modern
Masonry. Kloss translates it by Masonhood.
Lessing derives it from masa, Anglo-Saxon, a
table, and says it means a Society of the Table.
Nicolai deduces it from the Low Latin mas-
sonya, which means both a club and a key, and

MASON

says it means an exclusive society or club, and
so, he thinks, we get our word Masonry.
Krause traces it to mas, mate, food or a ban-
quet. It is a pity to attack these speculations,
but we are inclined to look at Masonry us
simply a corruption of the English Masonrie.

Mason Hermetic. (Macon Hermetique.)
A degree in the Archives of the Mother Lodge
of the Eclectic Philosophic Rite.

Masonic Colon. The colors appropriated
by the Fraternity are many, and even shades
of the same color. The principal ones are
blue, to the Craft degrees; purpfe, to the Royal
Arch; white and black, to the Order of the
Temple; while all colors are used in the
respective degrees of the A. A. Scottish Rite:
notably, the nine-colored girdle, intertwined
with a tenth, worn in the Fourteenth Degree
of the last-named system.

Masonic Hall. See HaU, Masonic.

Masonic literature. See Literature of
Masonry.

Mason, Illustrious and Sublime Grand
Master. (Macon JUustre et Sublime Grand
Mattre.) A degree in the manuscript collec-
tion of Peuvret.

Mason of the Secret. (Macon du Secret.)

1. The Sixth Degree of the Rite of Tschoudy.

2. The Seventh Degree of the Rite of Saint
Martin.

Mason, Operative. See Operative Masons.

Mason, Perfect. (Macon Parfait.) The
Twenty-seventh Degree of the collection of the
Metropolitan Chapter of France.

Mason Philosopher. (Macon Philosophe.)
A degree in the manuscript collection of Peu-
vret.

Mason, Practical. The French so call an
Operative Mason, Macon de Pratique.

Masonry. Although Masonry is of two
kinds, Operative and Speculative, yet Masonic
writers frequently employ the word Masonry
as synonymous with Freemasonry.

Masonry, Operative. See Operative Ma-
sonry. '

Masonry, Origin of. See Origin of Free-
masonry.

Masonry, Speculative. See Speculative
Masonry.

Masons, Company of. One of the

ninety-one livery companies of London, but
not one of the twelve greater Ones. Theh>
arms are azure, on a chevron, between three
castles argent, a pair of compasses somewhat
extended of the 1st; crest, a castle of the 2d;
and motto, "In the Lord is all our trust."
These were grantecjfcy Clarencieux, King of
arms, in 1472, but they were not incorporated
until Charles II. gave them a charter in 1677.
They are not to be confounded with the
Fraternity of Freemasons, but originally
there was some connection between the two.
At their hall in Basinghall Street, Ashmole
says that in 1682 he attended a meeting at
which several persons were "admitted into
the Fellowship of Freemasons." (See Ash-
mole, Elias, and Accepted).

Mason, Scottish Master. (Macon Ecos-
sais MaUre.) Also called Perfect Elect, Elu

MASONS

MASTER 473

parfait. A degree in the Archives of the
Mother Lodge of the Philosophic Scottish
Rite.

Masons, Emperor of all the. (Masons,
Empereur de tons les.) A degree cited in the
nomenclature of Fustier.

Mason, Speculative. See Speculative
Masonry.

Mason, Stone. See Stone Masons.

Mason Sublime. (Macon sublime.) A
degree in the manuscript collection of Peuvret.

Mason, Sublime Operative. (Macon
Sublime Pratique.) A degree in the manu-
script collection of Peuvret.

Mason's Wife and Daughter. A degree
frequently eonf erred in the United States on
the wives, daughters, sisters, and mothers of
Masons, to secure to them, by investing them
with a peculiar mode of recognition, the aid
and assistance of the Fraternity. It may be
conferred by any Master Mason, and the re-
quirement is that the recipient shall be the
wife, unmarried daughter, unmarried sister,
or widowed mother of a Master Mason. It is
sometimes called the Holy Virgin, and has
been by some deemed of so much importance
that a Manual of it, with the title of The
Ladies' Masonry, or Hieroglyphic Monitor,
was published at Louisville, Kentucky, in
1851, by Past Grand Master William Leigh,
of Alabama.

Mason, True. (Macon Vrai.) A degree
composed by Pernetty. It is the only one of
the high Hermetic degrees of the Rite of
Avignon, and it became the first degree of
the same system after it was transplanted to
MontpelMer. (See Academy of True Masons.)

Masora. A Hebrew work on the Bible,
intended to secure it from any alterations
or innovations. Those who composed it
were termed Masorites, who taught from
tradition, and who invented the Hebrew
points. They were also known as Melchites.

Masoretlc Points. The Hebrew alphabet
is without vowels, which were traditionally
supplied by the reader from oral instruction,
hence the true ancient sounds of the words
have been lost. But about the eighth
or ninth century a school of Rabbis, called
Masorites, invented vowel points, to be
placed above or below the consonants, so
as to give them a determined pronunciation.
These Masoretic Points are never used by
the Jews in their rolls of the law, and in all
investigations into the derivation and mean-
ing of Hebrew names, Masonic scholars and
other etymologists always reject them.

Massachusetts. Freemasonry was intro-
duced into Massachusetts, in 1733, by a
Deputation granted to Henry Price as Grand
Master of North America, dated April 30,
1733. Price, on July 30th of the same year,
organized the "St. John's Grand Lodge."
which immediately granted a Warrant to St.
John's Lodge " in Boston, which is now the
oldest Lodge existing in America. In 1752
some brethren in Boston formed a Lodge,
which was afterward known as "St. Andrew's
. Lodge," and received a Warrant from the

Grand Lodge of Scotland; the rivalry between
the two Lodges continued for forty years. On
December 27, 1769, St. Andrew's Lodge, with
the assistance of three traveling Lodges in the
British army, organized the Grand Lodge of
Massachusetts, and elected Joseph Warren
Grand Master. In 1792, the two Grand
Lodges united and formed the "Grand Lodge
of the Most Ancient and Honorable Society
of Free and Accepted Masons for the Com-
monwealth of Massachusetts," and elected
John Cutler Grand Master.

The Grand Chapter of Massachusetts was
organized June 12, 1798, and the Grand
Council of Royal and Select Masters in 1826.
The Grand Commandery, which exercises
jurisdiction over both Massachusetts and
Rhode Island, was established May 6, 1805.
In 1807 it extended its jurisdiction, and called
itself "The United States Grand Encamp-
ment." In 1816, it united with other Encamp-
ments at a convention in Philadelphia, where a
General Grand Encampment of the United
States was formed; and in 1819, at the meet-
ing of that body, the representatives of the
"Grand Encampment of Massachusetts and
Rhode Island " are recorded as being present.
And from that time it has retained that title,
only changing it, in 1859, to " Grand Com-
mandery, in compliance with the new Con-
stitution of the Grand Encampment of the
United States.

Massena, Andre. Duke of Rivoli, Prince
of Essling, and a Marshal of France, born at
Nice in 1758. Early in the French Revolu-
tion he joined a battalion of volunteers, and
soon rose to high military rank. He was a
prominent Grand Officer of the French Grand
Orient. He was designated by Napoleon, his
master, as the Robber, in consequence of his
being so extortionate.

Massonus. Used in the thirteenth and
fourteenth centuries, according to Carpenter
(Gloss.), for Mason.

Master, Absolute Sovereign Grand.
(Souveraiin Grand Mattre absolu.) The Nine-
tieth and last degree of the Rite of Mizraim.

Master ad Vltam. In the French Masonry
of the earlier part of the last century, the
Masters of Lodges were not elected annually,
but held their office for life. Hence they
were called Masters ad Vitam, or Masters for
life.

Master, Ancient. (Mattre Ancien.) The
Fourth Degree of the Rite of Martinism.
This would more properly be translated Past
Master, for it has the same position in the
rfybne of St. Martin that the Past Master has
in the English system.

Master Architect, Grand. See Grand
Master Architect.

Master Architect, Perfect. {Mattre Arch-
itecte Parfait.) A degree in the Archives of
the Mother Lodge of the Philosophic Scottish
Rite, and in some other collections.

Master Architect, Prussian. (Mattre
Architecte Prussien.) A degree in the Ar-
chives of the Mother Lodge of the Philo-
sophic Scottish Rite,

474 MASTER

Master, Blue. A name sometimes given,
in the Scottish Rite, to Master Masons of the
Third Degree, in contradistinction to some of
the higher degrees, and in reference to the
color of their collar.

Master Builder. Taking the word master
in the sense of one possessed of the highest
degree of skill and knowledge, the epithet
"Master Builder" is sometimes used by
Masons as an epithet of the Great Architect
of the Universe. Urquhart (Pillars of Her-
cules, ii., 67) derives it from the ancient
Hebrews, who, he saySj "used algabil, the
Master Builder, as an epithet of God."

Master, Cohen. (Mattre Coen.) A de-
gree in the collection of the Mother Lodge of
the Philosophic Scottish Rite.

Blaster, Crowned. (Mattre Couronne.)
A degree in the collection of the Lodge of Saint
Louis des Amis-Reunis at Calais.

Master, Egyptian. (Mattre Egyptien.)
A degree in the Archives of the Mother Lodge
of the Philosophic Scottish Rite.

Master, Elect. See Elect Master.

Master, English. (Mattre Anglais.) The
Eighth Degree of the Rite of Mizraim.

Master, English Perfect. (Mattre Par-
fait Anglais.) A degree in the collection of
Le Rouge.

Master, Four Times Venerable. (Mattre
auatre fois Venerable.) A degree introduced
into Berlin by the Marquis de Bemez.

Master, Grand. See Grand Master.

Master Hermetic. (Mattre HermStique.)
A degree in the collection of Lemanceau.

Master, Illustrious. (Mattre Illustre.)
A degree in the collection of Lemanceau.

Master, Illustrious Symbolic. (Mattre
Symbolique Illustre.) A degree in the nomen-
clature of Fustier.

Master In Israel. See Intendant of the
Building.

Master In Perfect Architecture. (Mattre
en la Parfaite Architecture.) A degree in the
nomenclature of Fustier.

Master In the Chair. (Meister im Stuhl.)
The name given in Germany to the presiding
officer of a Lodge. It is the same as the
Worshipful Master in English.

Master, Irish. (Mattre Irlandais.) The
Seventh Degree of the Rite of Mizraim.
Ramsay gave this name at first to the degree
which he subsequently called Mattre Ecossais
or Scottish Master. It is still the Seventh
Degree of the Rite of Mizraim.

Master, Kabballstic. (Mattre Cabaiis-
tique.) A degree in the collection of the
Mother Lodge of the Philosophic Scottish
Rite.

Master, Little Elect. (Petit Mattre Uu.)
A degree in the Archives of the Mother Lodge
of the Philosophic Scottish Rite.

Master Mason. In all the Rites of Ma-
sonry, no matter how variant may be their
organization in the high degrees, the Master
Mason constitutes the Third Degree. In
form this degree is also everywhere substan-
tially the same, because its legend is an essen-
tial part of it; and, as on that legend the

MASTER

degree must be founded, there can nowhere
be any important variation, because the tra-
dition has at all times been the same.

The Master Mason's Degree was originally
called the summit of Ancient Craft Masonry;
and so it must have been before the dissever-
ance from it of the Royal Arch, by which is
meant not the ritual, but the symbolism of
Arch Masonry. But under its present or-

fanization the degree is actually incomplete,
ecause it needs a complement that is only
to be supplied in a higher one. Hence its
symbolism is necessarily restricted, in its
mutilated form, to the first Temple and the
present life, although it gives the assurance
of a future one.

As the whole system of Craft Masonry is
intended to present the symbolic idea of man
passing through the pilgrimage of life, each
degree is appropriated to a certain portion
of that pilgrimage. If, then, the First Degree
is a representation of youth, the time to learn,
and the Second of manhood or the time to
work, the Third is symbolic of old age, with
its trials, its sufferings, and its final termina-
tion in death. The time for toiling is now
over — the opportunity tos learn has passed
away — the spiritual temple that we all have
been striving to erect in our hearts, is now
nearly completed, and the wearied workman
awaits only the word of the Grand Master of
the Universe, to call him from the labors of
earth to the eternal refreshments of heaven.
Hence, this is, by far, the most solemn and
sacred of the degrees of Masonry; and it has,
in consequence of the profound truths which
it inculcates, been distinguished by the Craft
as the sublime degree. As an Entered Ap-
prentice, the Mason was taught those ele-
mentary instructions which were to fit him
for further advancement in his profession,
just as the youth is supplied with that rudi-
mentary education which is to prepare him for
entering on the active duties of life; as a
Fellow-Craft, he is directed to continue his
investigations in the science of the Insti-
tution and to labor diligently in the tasks it
prescribes, just as the man is required to
enlarge his mind by the acquisition of new
ideas, and to extend his usefulness to his
fellow-creatures; but, as a Master Mason, he
is taught the last, the most important, and the
most necessary of truths, that having been
faithful to all his trusts, he is at last to die, and
to receive the reward of his fidelity.
_ It was the single object of all the ancient
rites and mysteries practised in the very
bosom of Pagan darkness, shining as a soli-
tary beacon in all that surrounding gloom,
and cheering the philosopher in his weary
pilgrimage of life, to teach the immortality of
the soul. This is still the great design of the
Third Degree of Masonry. This is the scope
and aim of its ritual. The Master Mason
represents man; when youth, manhood, old
age, and life itself, have passed away as
fleeting shadows, yet raised from the grave
of iniquity, and quickened into another and
a better existence. By its legend and all its

MASTER

475

MASTER

ritual, it is implied that we have been re-
deemed from the death of sin and the sepul-
cher of pollution. "The ceremonies and the
lecture," says Dr. Crucefix, "beautifully
illustrate this all-engrossing subject; and the
conclusion we arrive at is, that youth, properly
directed, leads us to honorable and virtuous
maturity, and that the life of man, regulated
by morality, faith, and justice, will be re-
warded at its closing hour, by the prospect of
eternal bliss."

. Masonic historians have found much diffi-
culty in settling the question as to the time
of the invention and composition of the degree.
The theory that at the building of the Temple
of Jerusalem the Craft were divided into three
or even more degrees, being only a symbolic
myth, must be discarded in any historical
discussion of the subject. The real question
at issue is whether the Master Mason's Degree,
as a degree, was in existence among the Opera-
tive Freemasons before the eighteenth century
or whether we owe it to the Revivalists oi
1717. Bro. Wm. J. Hughan, in a very able
article on this subject, published in 1873, in
the Voice of Masonry, says that "so far the
evidence respecting its history goes no farther
back than the early part of the last century."
The evidence, however, is all of a negative
character. There is none that the degree
existed in the seventeenth century or earner,
and there is none that it did not. All the old
manuscripts speak of Masters and Fellows,
but these might have been and probably were
only titles of rank. The Sloane MS., No.
3329, speaks, it is true, of modes of recognition
peculiar to Masters and Fellows, and also of
a Lodge consisting of Masters, Fellows, and
Apprentices. But even if we give to this MS.
its earliest date, that which is assigned to it
by Findel, near the end of the seventeenth
century, it will not necessarily follow that
these Masters, Fellowjs, and Apprentices had
each a separate and distinct degree. Indeed,
it refers only to one Lodge{ which was, how-
ever, constituted by three different ranks; and
it records but one oath, so that it is possible
that there was only one common form of
initiation.

The first positive historical evidence that
we have of the existence of a Master's Degree
is to be found in the General Regulations
compiled by Payne in 1720. It is there de-
clared that Apprentices must be admitted
Masters and Fellow-Crafts only in the Grand
Lodge. The degree was then in existence.
But this record would not militate against the
theory advanced by some that Desaguliers
was its author in 1717. Dermott asserts
that the degree, as we now have it, was the
work of Desaguliers and seven others, who,
being Fellow-Crafts, but not knowing the
Master's part, boldly invented it, that they
might organize a Grand Lodge. He intimates
that the true Master's Degree existed before
that time, and was in possession of the
Ancients. But Dermott's testimony is abso-
lutely worth nothing, because he was a violent

partisan, and because his statements are | The Sixty-first Degree of the Rite oj MizrJLiio,

irreconcilable with other facts. If the An-
cients were in possession of the degree which
had existed before 1717, and the Moderns
were not, where did the former get it?

Documentary evidence is yet wanting to
settle the precise time of the composition of
the Third Degree as we now have it. But it
would not be prudent to oppose too positively
the theory that it must be traced to the
second decade of the eighteenth century.
The proofs, as they arise day by day, from
the resurrection of old manuscripts, seem to
incline that way.

But the legend, perhaps, is of much older
date. It _ may have made a part of the
general initiation; but there is no doubt that,
Eke the similar one of the Compagnons de
la Tour in France, it existed among the
Operative Gilds of the Middle Ages as an
esoteric narrative. Such a legend all the
histories of the Ancient Mysteries prove to
us belongs to the spirit of initiation. There
would have been no initiation worth preserva-
tion without it.

Master, Most High and Puissant.
(Maitre trbs haut et trds puissant.) The
Sixty-second Degree of the Rite of Mizraim.

Master, Most Wise. The title of a pre-
siding officer of a Chapter of Rose Croix,
usually abbreviated as Most Wise.

Master,, Mystic. (Maitre Mystique.) A
degree in the collection of Pyron.

Master of all Symbolic Lodges, Grand.
See Grand Master of all Symbolic Lodges. N
Master of a Lodge. See Worshipful.
Master Of Cavalry. An officer in a Council
of Companions of the Red Cross, whose duties
are, in some respects, similar to those of a
Junior Deacon in a symbolic Lodge. The
two offices of Master of Cavalry and Master
of Infantry were first appointed by Con-
Stantine the Great.

Master of Ceremonies. An officer found
in many American Lodges and at one time in
the Lodges of England and the Continent.
In English Lodges the office is almost a
nominal one, without any duties, but in the
continental Lodges he acts as the conductor
of the candidate.* Oliver says that the title
should he, properly. Director of Ceremonies,
and he objects to Master of Ceremonies as
"unmasonic." In the Constitutions of the
Grand Lodge of England, issued in 1884, the
title is changed to "Director of Ceremonies."

Master of Dispatches. The Secretary of
a Council of Companions of the Red Cross.
The MagisterEpistolarum was the officer under
the Empire who conducted the correspondence
of the Emperor.

Master of Finances. The Treasurer of
a Council of Companions of the Red Cross.

Master of Hamburg, Perfect. (Maitre
parfait de Hamburg.) A degree in the nomen-
clature of Fustier.

Master of Infantry. The Treasurer of
a Council of Companions of the Red Cross.
(See Master of Cavalry.)
Master of Lodges. (Maitre des Loges.)

476

MASTER

MATERIALS

Master of Masters, Grand. (Grand
Mattre des Mattres.) The Fifty-ninth Degree,
of the Metropolitan Chapter of France.

Master of Paracelsus. (Mattre de Para-
celse.) A degree in the collection of Pyron.

Master of Secrets, Perfect. (MaUre
par/ait des Secrets.) A degree in the manu-
script collection of Peuvret. _

Master of St. Andrew. The Fifth Degree
of the Swedish Kite; the same as the Grand
Elu Ecossais of the Clermont system.

Master of the Chivalry of Christ. So
St. Bernard addresses Hugh de Payens/Grand
Master of the Templars. "Hugom Mtfiti
Christi et Magistro Militia Christi, Bernardus
Clercevallus ,,vetc. , _ .

Master of the Hermetic Secrets, Grand.
(Mattre des Secrets Hemdtique, Grand.) A de-
gree in the manuscript collection of Peuvret.

Master of the Hospital. " Sacri Domua
Hospitalis Sancto Joannis Hierosolvmitani
Magister," or Master of the Sacred House
of the Hospital of St. John of Jerusalem, was
the official title of the chief of the Order of
Knights of Malta; more briefly, "Magister
Hospitalis," or Master of the Hospital. _ Late
in their history, the more toposing title of
"Magnus Magister," or Grand Master, was
sometimes assumed; but the humbler designa-
tion was still maintained. On the tomb of
Zacosta, who died in 1467, we find "Magnus
Magister"; but twenty-three years after,
D'Aubusson signs himself "Magister Hospi-
talis Hierosolymitam."

Master of the Key to Masonry, Grand.
(Grand MaUre de la Clef de la Maconnerie.)
The Twenty-first Degree of the Chapter of
the Emperors of the East and West.

Master of the Legitimate Lodges,
Grand. (Mattre des Loges legitimes.) A
degree in the Archives of the Mother Lodge
of the Eclectic Philosophic Rite.

Master of the Palace. An officer in a
Council of Companions of the Red Cross,
whose duties are peculiar to the degree.

Master of the Sages. The Fourth Degree
of the Initiated Knights and Brothers of Asia.

Master of the Seven Kabballstlc Se-
crets, Illustrious. (Mattre IUustre des sept
Secrets Cahalistiques.) A degree in the manu-
script collection of Peuvret.

Master of the Temple. Originally the
official title of the Grand Master of the
Templars. After the dissolution of the Order
in England, the same title was incorrectly
given to the custos or guardian of the Tempfe
Church at London, and the error is continued
to the present day. .

Master of the Work. The chief builder
or architect of a cathedral or other important
edifice in the Middle Ages was called the
Master of the work; thus, Jost Dotzinger was,
in the fifteenth century, called the Master
of the work at the cathedral of Strasburg.
In the Middle Ages the "Magister operis"
was one to whom the public works was en
trusted. Such an officer existed in the monas-
teries. He was also called operarius and
magister operarurn. Du Cange says that

kings had their operarii, magistri operarurn or
masters of the works. It is these Masters pf
the works whom Anderson has constantly
called Grand Masters. Thus, when he says
(Constitutions, 1738, p. 69 ) that "King John
made Peter de Cole-Church Grand Master of
the Masons in rebuilding London bridge," he-
should have said that he was appointed
operarius or Master of the works. The use
of the correct title would have made Ander-
son's history more valuable.
Master, Past. See Past Master.
Master, Perfect. See Perfect Master,
Master, Perfect Architect. The Twen-
ty-seventh Degree of the Rite of Mizraim.

Master, Perfect Irish. See Perfect Irish
Master. .

Master Philosopher by the Number 3.
(Mattre pkUosophe par le N ombre S.) A
degree in the manuscript collection of Peuvret.

Master Philosopher by the Number 9.
(Mattre philosophe par le Nomhre 9.) A
degree in the manuscript collection of Peuvret.

Master Philosopher Hermetic. (MaUre
philosophe Hermitique.) A degree in the
collection of Peuvret.

Master, Private. (Mattre Particulier.)
The Nineteenth Degree of the Metropolitan
Chapter of France.

Master Provost and Judge. (Mattre
Prevdt et Juge.) The Eighth Degree of the
Metropolitan Chapter of France.

Master, Puissant Irish. See Puissant
Irish Master.

Master, Pythagorean. (MaUre Pythago-
ricien.) Thory says that this is the Third
and last degree of the Masonic system in-
stituted according to the doctrine of Pythago-

ras.

Master, Royal. See Royal Master.
Master, Secret. See Secret Master,
Master, Select. See Select M aster.
Master, Supreme Elect. (Mattre su-
prime Elu.) A degree in the Archives of the
Philosophic Scottish Rite.

Master Theosophlst. (MaUre Thios-
ophie.) The Third Degree of the Rite of
Swedenborg.

Master through Curiosity. (MaUre par
CuriosUe.) I. The Sixth Degree of the Rite
of Mizraim; 2. The Sixth Degree of the col-
lection of the Metropolitan Chapter of France.
It is a modification of the Intimate Secretary
of the Scottish Rite.

Master to the Number 15. (Mattre au
Nombre 15.) A degree in the manuscript
collection of Peuvret.

Master, True. (Vrai MaUre.) A degree
of the Chapter of Clermont,
Master, Worshipful. See Worshipful.
Materials of the Temple. Masonic tra-
dition tells us that the trees out of which the
timbers were made for the Temple were felled
and prepared in the forest of Lebanon, and
that the stones were hewn, cut, and squared
in the quarries of Tyre. But both the Book
of Kings and Josephus concur in the state-
ment that Hiram of Tyre furnished only
cedar apd fir trees for the Temple. The stones

MATERS

MEDALS

477

were most probably (and the explorations of
modern travelers confirm the opinion) taken
from the quarries which abound in and around
Jerusalem. The tradition, therefore, which
derives these stones from the quarries of Tyre,
is incorrect.

Slaters. In the Cooke MS. (line 825)—
and it is the only Old Constitution in which
it occurs— we find the word maters: "Hit is
seyd in ye art of Masonry yt no man scholde
make ende so well of worke begonne bi
another to ye profite of his lorde as he began
hit for to end hit bi his maters or to whom he
scheweth his maters," where, evidently, maters
is a corruption of the Latin matrix, a mold;
this latter being the word used in all the other
Old Constitutions in the same connection.
(See Mold.)

Mathoc. (Amiability, sweetness.) The
name of the Third Step 01 the Mystic Ladder
of the Kadosh of the A. A. Scottish Rite.

Matriculation Book. In the Rite of
Strict Observance, the register which con-
tained the lists of the Provinces, Lodges, and
members of the Rite was called the Matricu-
lation Book. The term was borrowed from
the usage of the Middle Ages, where matricula
meant "a catalogue." It was applied by the
ecclesiastical writers of that period to lists of
the clergy, and also of the poor, who were
to be provided for by the churches, whence
we have matricula dericorum and matricula
pauperum.

Matter. A subject deemed of impor-
tant study to the alchemical and hermetical
devotee. The subject will not be discussed
here. It holds a valued position for instruc-
tion in the Society of the Rosicrucians, who
hold that matter is subject to change, trans-
formation, and apparent dissolution; but, in
obedience to GodV great laws of economy,
nothing is tost, but is simply transferred.

Mature Age. The Charges of 1722 pre-
scribe that a candidate for initiation must be
of "mature and discreet age"; but the usage
of the Craft has differed in various countries
as to the time when maturity of age is sup-
posed to have arrived. In the Regulations
of 1663, it is set down at twenty-one years
(Constitutions, 1738, p. 102); and this con-
tinues to be the construction of maturity in
all English Lodges both in Great Britain and
this country. France and Switierland have
adopted the same period. At Frankfort-on-
the-Main it is fixed at twenty, and in Prussia
and Hanover at twenty-five. The Grand
Lodge of Hamburg has decreed that the age
of Masonic maturity shall be that which is
determined by the laws of the land to be the
age of legal majority. [Under the Scotch
Constitution the age was eighteen until 1891,
when it was raised to twenty-one; and under
the Irish Constitution it was twenty-one until
1741, when it was raised to twenty-five and
so remained until 1817, when it was again
lowered to twenty-one.]

Maul or Setting Maul. See Mallet.

Maurer. German for Mason, as Maurerei
ia for Masonry, and Freimaurer for Freemason

Maurer, Grass. A German Masonic
operative expression, divided by some into
Grass Maurer, Wort Maurer, Schrift Maurer,
and Brieftrager — that is, those who claimed
aid and recognition through signs and proving,
and those who carried written documents.

Maut. The consort of the god Amon,
usually crowned with a pschent or double
diadem, emblem of the sovereignty of the two
regions. Sometimes a vulture, the symbol of
maternity, of heaven, and knowledge of the
future, snows its head on the forehead of the
goddess, its wings forming the head-dress.
Horapollo says the vulture designates ma-
ternal love because it feeds its young with its
own blood; and, according to Pliny, it rep-
resents heaven because no one can reach its
nest, built on the highest rocks, and, there-
fore, that it is begotten of the winds. Maut
is clothed in a long, close-fitting robe, and
holds in her hand the sacred Anch, or sign
of life.

Maximilian, Joseph I. King of Bavaria,
who, becoming incensed against the Frater-
nity, issued edicts against Freemasons in 1799
and 1804, which he renewed in 1814.

Mecklenburg. Masonry was introduced
here in 1754, but not firmly rooted until 1799.
There are two Provincial G. Lodges, with 13
Lodges and 1,250 Brethren.

Medals. A medal is defined to be a piece
of metal in the shape of a coin, bearing figures
or devices and mottoes, struck and distributed
in memory of some person or event. When
Freemasonry was in its operative stage, no
medals were issued. The medals of the Oper-
ative Masons were the monuments _ which
they erected in the form of massive buildings,
adorned, with all the beauties of architectural
art. But it was not long after its transfor-
mation into a Speculative Order before it
__„jn to issue medals. Medals are now
struck every year by Lodges to commemorate
some distinguished member or some remark-
able event in the annals of the Lodge. Many
Lodges in Europe have cabinets of medals, of
which the Lodge Minerva of the Three Palms
at Leipsio is especially valuable. In America
no Lodge has made such a collection except
Pythagoras Lodge at New York.

No Masonic medal appears to have been
found earlier than that of 1733, commemora-
tive of a Lodge being established at Florence,
by Lord Charies Sackville. The Lodge appears
not to have been founded by regular author-
ity; but, however that may be, the event was
commemorated by a medal, a copy of which
exists in the collection m_possession of the
Lodge "Minerva of the Three Palms," at
Leipsio. The obverse contains a bust repre-
sentation of Lord Sackville, with the inscrip-
tion—"Carolvs Sackville, Magister, Fl."
The reverse represents Harpocrates in the atti-
tude of silence, leaning upon a broken column,
and holding in his left arm the cornucopia
filled with rich fruits, also the implements of
Masonry, with a thyrsus, staff, and serpent
resting upon the fore and back ground.
The minimum of charity found among Mark

478 MEDITERRANEAN

MELECH

Masters is the Roman penny {denarius),
weighing 60 grains silver, worth fifteen cents,

TUB PENNY OF THE MARK MASTEB.

The above was struck at Rome, under Ti-
berius, a.d. 18. The portrait is ''Tiberius";
the reverse the "Goddess Clemency." The
inscription reads: "Tiberius Caesar Augustus,
the son of the Deified Augustus, the High
Priest."

Two medals, weighing 120 grains each, of
silver, about thirty cents, were struck off at

THE JEWISH HALF-SHEKEL OF SILVEB.
(TWO SPECIMENS.)

Jerusalem, under Simon Maccabee, the Jew-
ish ruler, b.c. 138, 139. They are the old-
est money coined by the Jews. The devices
are the brazen laver that stood before the
Temple, and three lilies springing from one
stem. The inscriptions, translated from the
Hebrew of the oldest style, say, "Half-shekel;
Jerusalem the Holy."

Bro. Robt. Morris and Bro. Coleman, in
their Calendar, furnish much valuable' in-
formation on this subject.

[The earliest work on Masonic Medals is by
Ernest Zacharias, entitled Numotheca Numis-
matica Latomorum. It was issued at Dres-
den in parts, the first appearing on Septem-
ber 13, 1840, the eighth and last on January
29;1846. It gave 48 medals in all. Then came
Die DenkmUnzen der Freimaurerbruderschaft,
by Dr. J. F. L. Theodor Merzdorf, published
at Oldenburg in 1851, and describing 334
medals.

The standard work now on the subject
is The Medals of the Masonic Fraternity, by
W. T. R. Marvin, privately printed at Boston
in 1880, in which over 700 medals are de-
scribed.

Mediterranean Pass. A side degree
sometimes conferred in America on Royal
Arch Masons. It has no lecture or legend,
and should not be confounded, as it some-
times is, with the very different degree of

Knight of the Mediterranean Pass. It is,
however, now nearly obsolete.

Meeting of a Chapter. See Convocation.

Meeting of a Lodge. See Communica-
tion.

Meet on the Level. In the Prestonian
lectures as practised in the beginning of the
last century, it was said that Masons met on
the square and hoped to part on the level. In
the American system of Webb a change was
made, and we were instructed that they meet
on the level and part on the square. And in
1842 the Baltimore Convention made a still
further change, by adding that they act by the
plumb; , and this formula is now, although
quite modern, generally adopted by the
Lodges in America.

Megacosm. An intermediate world, great,
but not equal to the Macrocosm, and yet
greater than the Microcosm, or little world,
man.

Mehen. An Egyptian mythological ser-
pent, the winding of whose body represented
the_ tortuous course of the sun in the nocturnal
regions. The serpentine course taken when
traveling through darkness. The direction
metaphorically represented by the initiate in
his first symbolic journey as Practicus in the
Society of the Rosicrucians.

Mehour. Space, the name given to the
feminine principle of the Deity by the Egyp-
tians.

Melster. German for Master; in French,
Mattre; in Dutch, Meester; in Swedish, Mas-
tar; in Italian, Maestro; in Portuguese, Mes-
tre. The old French word appears to have
been Meistrier. In old French operative
laws, Le Mestre was frequently used.

Melster lm Stuhl. (Master in the Chair.)
The Germans so call the Master of a Lodge.

Melanethon, Philip. The name of this
celebrated' reformer is signed to the Charter
of Cologne as the representative of Dantzic.
The evidence of his connection with Free-
masonry depends entirely on the authenticity
of that document.

Melchizedek. King of Salem, and a priest
of the Most High God, of whom all that we
know is to be found in the passages of Scrip-
ture read_ at the conferring of the degree of
High Priesthood. Some theologians have
supposed him to have been Shem, the son of
Noah. The sacrifice of offering bread and
wine is first attributed to Melchizedek; and
hence, looking to the similar Mithraic sacri-
fice, Higgins is inclined to believe that he pro-
fessed the religion of Mithras. He aban-
doned the sacrifice of slaughtered animals,
and, to quote the words of St. Jerome, " offered
bread and wine as a type of Christ." Hence, in
the New Testament, Christ is represented as
a priest after the order of Melchizedek. In
Masonry, Melchizedek is connected with the
order or degree of High Priesthood, and some
of the high degrees.

Melchizedek, Degree of. The Sixth
Degree of the Order of Brothers of Asia.

Melech. Properly, Malach, a messenger,
and hence an angel, because the angels were

MELESINO

MEMPHIS

479

supposed to be the messengers of God. In
the ritual of one of the high degrees we meet
with the sentence haTnelechGebalim, which has
been variously translated. The French ritual-
ists handle Hebrew words with but little at-
tention to Hebrew grammar, and hence they
translate this sentence as " Jabulum est un bon
Maoon." The former American ritualists gave
it as meaning "Guibulum is a good man."
Guibulum is undoubtedly used as a proper
name, and is a corrupt derivation from the
Hebrew Masonic Giblim, which means stone-
equarers or masons, and melach for maiach
means a messenger, one sent to accomplish a
certain task. Bros. Pike and Rockwell make
the first word hamalek, the king or chief. If
the words were reversed, we should have the
Hebrew vocative, "O! Gibulum the messen-
ger." As it is, Bro. Pike makes it vocative, and
interprets it, "Oh! thou glory of the Build-
ers." Probably, however, the inventor of the
degree meant simply to say that Gibulum was
a messenger, or one who had been sent to make
a discovery, but that he did not perfectly ex-
press the idea according to the Hebrew idiom,
or that his expression has since been corrupted
by the copyists.

Melesf no, Bite of. This is a Rite scarcely
known out of Russia, where it was founded
about the year 1765, by Melesino, a very
learned man and Mason, a Greek by birth, but
high in the military service of Russia. It
consisted of seven degrees, viz.: 1. Appren-
tice. 2. Fellow-Craft. 3. Master Mason.
4. The Mystic Arch. 5. Scottish Master and
Knight. 6. The Philosopher. 7. The Priest
or High Priest of the Templars. The four
higher degrees abounded in novel traditions
and myths unknown to any of the other Rites,
and undoubtedly invented by the founder.
The whole Rite was a mixture of Kabbahsm,
magic, Gnosticism, and the Hermetic philos-
ophy mixed in almost inextricable confusion.
The_ Seventh or final degree was distinctly
Rosicrucian, and the religion of the Rite was
Christian, recognizing and teaching the belief
in the Messiah and the dogma of the Trinity.

Melita. The ancient name of the island
of Malta.

Hember, Honorary. See Honorary Mem-
bers.

Member, Life. See Life Member.

Member of a Lodge. As soon as perma-
nent Lodges became a part of the Masonic or-
ganization, it seems to have been required that
every Mason should belong to one, and this
is explicitly stated in the charges approved
in 1722. (See Affiliated Mason.)

Membership, Right of. The first right
which a Mason acquires, after the reception of
the Third Degree, is that of claiming member-
ship in the Lodge in which he has been initi-
ated. The very fact of his having received
that degree makes him at once an inchoate
member of the Lodge — that is to say, no fur-
ther application is necessary, and no new bal-
lot is required; but the candidate, having
now become a Master Mason, upon signifying
his submission to the regulations of the So-

ciety by affixing his signature to the book of
by-laws, is constituted, by virtue of that act,
a full member of the Lodge, and entitled to all
the rights and prerogatives accruing to that
position.

[Under the English Constitution (Rule 191),
initiation is sufficient for membership.]

Memphis, Site of. In 1839, two French
Masons, named respectively Marconis and
Moullet, of whom the former was undoubtedly
the leader, instituted, first at Paris, then at
Marseilles, and afterward at Brussels, a new
Rite which they called the "Rite of Mem-
phis," and which consisted of ninety-one de-
grees. Subsequently, another degree was
added to this already too long list. The Rite,
however, has repeatedly undergone modifi-
cations. The Rite of Memphis was undoubt-
edly founded on the extinct Rite of Mizraim;
for. as Ragon says, the Egyptian Rite seems
to have inspired Marconis and Moullet in the
organization of their new Rite. It is said by
Ragon, who has written copiously on the Rite,
that the first series of degrees, extending to the
Thirty-fifth Degree, is an assumption of the
thirty-three degrees of the Ancient and Ac-
cepted Rite, with scarcely a change of name.
The remaining degrees of the Rite are bor-
rowed, according to the same authority, from
other well-known systems, and some, perhaps,
the invention of their founders.

The Rite of Memphis was not at first rec-
ognized by the Grand Orient of France, and
consequently formed no part of legal French
Masonry. So about 1852 its Lodges were
closed by the civil authority, and the Rite, to
use a French Masonic phrase, "went to sleep."

In the year 1862, Marconis, still faithful to
the system which he had invented, applied to
the Grand Master of France to give to it a new-
life. The Grand College of Rites was con-
sulted on the subject, and the Council of the
Order having made a favorable decree, the
Rite of Memphis was admitted, in November,
1862, among those Masonic systems which
acknowledge obedience to the Grand Orient
of France, and perform their functions within
its bosom. To obtain this position, however,
the only one which, in France, preserves a
Masonic system from the reputation of being
clandestine, it was necessary that Marconis,
who was then the Grand Hierophant, should,
as a step preliminary to any favorable action
on the part of the Grand Orient, take an obli-
gation by which he forever after divested him-
self of all authority, of any kind whatsoever,
over the Rite, It passed entirely out of his
hands, and, going into "obedience" to the
Grand Orient, that body has taken complete
and undivided possession of it, and laid its
high degrees upon the shelf , as Masonic curi-
osities, since theGrand Orient onlyrecognizes,
in practise, the thirty-three degrees of the
Ancient and Accepted Rite.

This, then, is the present position of the
Rite of Memphis in France. Its original pos-
sessors have disclaimed all further control or
direction of it. It has been admitted by the
Grand Orient among the eight systems of

480 MEMPHIS

Rites which are placed " under its obedience ' ;
that is to say, it admits its existence, but it
does not suffer it to be worked. Like all Ma-
sonic Bites that have ever been invented, the
organization of the Bite of Memphis is
founded on the first three degrees of Ancient
CraftMasonry. These threedegrees>of course,
are given in Symbolic lodges. In 1862, when
Mar cords surrendered the Bite into the hands
of the ruling powers of French Masonry,
many of these Lodges existed in various parts
of France, althougn in a dormant condition,
because, as We have already Been, ten years
before they had been closed by the civil au-
thority. Had they been in active operation,
they would not have been recognized by the
French Masons; they would have been looked
upon as clandestine, and there Would have
been no affiliation with them, because the
Grand Orient recognizes no Masonic bodies as
legal which do not in return recognize it as the
head of French Masonry.

But when Marconis surrendered his powers
as Grand Hierophant of the Rite of Memphis
to the Grand Orient, that body permitted
these Lodges to be resuscitated and reopened
only on the conditions that they would ac-
knowledge their subordination to the Grand
Orient; that they would work only hi the first
three degrees and never confer any degree
higher than that of Master Mason; the mem-
bers of these Lodges^however high might be
their dignities in the Rite of Memphis, were to
be recognized only as Master Masons; every
Mason of the Rite of Memphis was to deposit
his Masonic titles with the Grand Secretary of
the Grand Orient; these titles were then to be
visS or approved and regularized, but only as
far as the degree of Master Mason; no Mason
of the Rite of Memphis was to be permitted to
claim any higher degree, and if he attempted
to assume any such title of a higher degree
which was not approved by the Grand Master,
he was to be considered as irregular, and was
not to be affiliated with by the members of
any of the regular Lodges.

Such is now the condition of the Bite of
Memphis in France. It has been absorbed
into the Grand Orient; Marconis, its founder
and head, has surrendered all claim to any
jurisdiction over it ; there are Lodges under the
jurisdiction of the Grand Orient which orig-
inally belonged to the Rite of Memphis, and
they practise its ritual, but only so far as to
give the degrees of Apprentice, Fellow-Craft,
and Master Mason. Its "Sages of the Pyra-
mids," its "Grand Architects of the Mysteri-
ous City," its "Sovereign Princes of the Magi
of the Sanctuary of Memphis," with its
"Sanctuary," its "Mystical Temple," its
"Liturgical College/' its "Grand Consistory,"
and its "Supreme Tribunal," exist no longer
except in the diplomas and charters which
have been quietly laid away oh the shelves of
the Secretariat of the Grand Orient. To at-
tempt to propagate the Bite is now in France
a high Masonic offense. The Grand Orient
alone has the power, and there is no likelihood
that it will ever exercise it. Some eirjum-

MEMPHIS

stances which have recently occurred in the
Grand Orient of France very clearly show the
true condition of the Rite of Memphis. A
meeting was held in Paris by the Council of the
Order, a body which, something like the Com-
mittee of General Purposes of the Grand Lodge
of England, does all the preliminary business
for the Grand Orient, but which is possessed of
rather extensive legislative and administrative
powers, as it directs the Order during the re-
cess of the Grand Orient. At that meeting. a
communication was received from a Lodge in
Moldavia, called "The Disciples of Truth,"
which Lodge is under the jurisdiction of the
Grand Orient of France, having been char-
tered by that body. This communication
stated that certain brethren of that Lodge had
been invested by one Carence with the degree
of Rose Croix in the Rite of Memphis, and
that the diplomas had been dates at the
"Grand Orient of Egypt," and signed by Bro.
Marconis as GranoTffierophant. The com-
mission of the Council of the Order, to whom
the subject was referred, reported that the con-
ferring of these degrees was null and void;
that neither Carence nor Marconis had any
commission, authority, or power to confer
degrees of the Memphis Rite or to organize
bodies; and that Marconis had, by oath,
solemnly divested himself of all right to claim
the title of Grand Hierophant of the Rite;
which oath, originally taken in May, 1862,
had at several subsequent times, namely, m
September, 1863, March, 1864, September,
1865, and March, 1866, been renewed. As a
matter of clemency, the Council determined
not, for the present at least, to prefer charges
against Marconis and Carence before the
Grand Orient, but to warn them of the error
they committed in making a traffic of Masonic
degrees. It also ordered the report to be pub-
lished and widely diffused, so that the Fra-
ternity might be apprised that there was no
power outside of the Grand Orient which could
confer the high degrees of any Rite. '

An attempt having been made* in 1872, to
establish the Rite m England, Bro. Mon-
tague, the Secretary-General of the Supreme
Comncil, wrote to Bro. Thevenot, the Grand
Secretary of the Grand Orient of France, for
information as to its validity. From him he
received a letter containing the following
statements, from which official authority we
gather the fact that the Bite of Memphis is a
dead Rite, and that no one has authority in
any country to propagate it.

^'Neither in 1866, nor at any other period,
has the Grand Orient of France recognized
'the Ancient and Primitive Rite of Masonry,*
concerning which you inquire, and which has
been recently introduced m Lancashire. _

" At a particular time, and with the inten-
tion of causing the plurality of Rites to dis-
appear, the Grand Orient of France annexed
and absorbed the Rite of Memphis, under the
express condition that the Lodges of that Rite,
which were received under its jurisdiction,
should confer only the three symbolic degrees
«*f Apprentice, Fellow-Craft, and Master, ad-

MEMPHIS

cording to its special rituals, and refused to
recognize any other degree, or any other title,
belonging to such Bite.
_ "At the period when this treaty was nego-
tiated with the Supreme Chief of this Rite by
Bro. Marconis de Negre, Bro. H. J, Seymour
was at Paris, and seen by us, but no power was
conferred on him by the Grand Orient
of France concerning this Rite; and, what is
more, the Grand Orient of France does not
give, and has never given, to any single per-
son the right to make Masons or to create
Lodges. ,

"Afterwards, and in consequence of the bad
faith of Bro. Marconis de Negre, who pre-
tended he bad ceded his Rite to the Grand
Orient of France for France alone, Bro. Harry
J. Seymour assumed the title of Grand Master
of the Rite of Memphis in America, and
founded in New York a Sovereign Sanctuary
of this Rite. A correspondence ensued be-
tween this new power and the Grand Orient of
France, -and even the name of this Sovereign
Sanctuary appeared in our Calendar for 1867.
But when the Grand Orient of France learned
that this power went beyond the three sym-
bolic degrees, and that its confidence had been
deceived, the Grand Orient broke off all con-
nection with this power, and personally with
Bro. Harry J. Seymour; and, in fact, since
that period, neither the name of Bro. Harry J.
Seymour, as Grand Master, nor the Masonic
power which he founded, have any longer ap-
peared in the Masonic Calendar of the Grand
Orient.

"Your letter leads me to believe that Bro.
Harry J. Seymour is endeavoring, I do not
know with what object, to introduce a new
Rite into England, in that country of the prim-
itive and only true Masonry, one of the most
respectable that I know of. I consider this
event as a misfortune.

"The Grand Orient of France has made the
strongest efforts to destroy the Rite of Mem-
phis; it has succeeded. The Lodges of the
Rite, which it at first received within its juris-
diction, have all abanddned the Rite of Mem-
phis to work according to the French Rite. I
sincerely desire that it may be the same in the
United Kingdom, and you will ever find me
ready to second your efforts.

"Referring to this letter, I have, very illus-
trious brother, but one word to add, and that
is. that the Constitution of the Grand Orient
of France interdicts its founding Lodges in
countries where a regular Masonic power al-
ready exists; and if it cannot found Lodges
a fortiori, it cannot grant charters to establish
Grand Masonic Powers: in other terms, the
Grand Orient of France never has given to
Bro. Harry J. Seymour, nor to any other per-
son, powers to constitute a Lodge, or to create
a Rite, or to make Masons. Bro. Harry J.
Seymour may perfectly well have the signa-
tures of the Grand Master and of the Chief of
the Secretary's office of the Grand Orient of
France on a diploma, as a fraternal visi; but
certainly he has neither a charter nor a power.
I also beg you to make every effort to obtain |
Si

.■SI S>^^i*%*$SW$f?r'.( ,,, . .

MERIT 481

the textual copy of the documents of which
Bro. Harry J. Seymour takes advantage. It
is by the inspection of this document it will be
necessary to judge the question, and I await
new communications on this subject from your
fraternal kindness."

Menatzchim. In 2 Chron. ii. 18, it is
said that at the building of the Temple there
were "three thousand and six hundred over-
seers to set the people awork." The word
translated "overseers" is, in the original,
DTUMtt, MeNaTZCHIM. Anderson, in hm
catalogue of workmen at the Temple, calls
these Menatzchim "expert Master Masons";
and so they nave been considered in all sub-
sequent rituals.

Mental Qualifications. See Qualifica-
tions.

Menu. In the Indian mythology, Menu is
the son of Brahma, and the founder of the
Hindu religion. Thirteen other Menus are
said to exist, seven of whom have already
reigned on earth. But itis the first one whose
instructions constitute the whole civil and
religious polity of the Hindus. The code at-
tributed to him by the Brahmans has been
translated by Sir William Jones, with the title
ot The Institutes of Menu.

Mercy. The point of a Knights Templar's
, sword is said to be characterized by the
quality of "mercy unrestrained"; which re-
minds us of the Shakespearian expression —
"the quality of mercy is not strained." In the
days of chivalry, mercy to the conquered foe
was an indispensable quality of a knight. , An
act of cruelty in battle was considered infa-
mous, for whatever was contrary to the laws
of generous warfare was also contrary to the
laws of chivalry.
Mercy, Prince of. See Prince of Mercy.
Mercy-Seat. The lid or cover of the ark
of the covenant was called the Mercy-seat or
the Propitiatory, because on the day of the
atonement the High Priest poured on it the
blood of the sacrifice for the sins of the people.

Meridian Sun. The sun in the South is
represented in Masonry by the Junior Warden,
for this reason: when the sun has arrived at
the zenith, at which time he is in the South,
the splendor of his, beams entitles him to the
appellation which he receives in the ritual as
"toe beauty and glory of the day." Hence, as
the Pillar of Beauty which supports the Lodge
is referred to the Junior Warden, that officer is
said to represent "the sun in the Southat High
Twelve," at which hour the Craft are called by
him to refreshment, and therefore is he also
placed in the South that he may the better
observe the time and mark the progress of the
shadow over the dial-plate as it crosses the
meridian line.

Merit. The Old Charges say, "all prefer-
ment among Masons is grounded upon real
worth and personal merit only; that so the
Lords may be well served, the Brethren not
put to shame, nor the Royal Craft despised.
Therefore no Master or Warden is chosen by
seniority, but for his merit." (See Prefer'
ment.)

482

MER-SKER

MEZUZA

Mer-Sker. The space in which the sun
moves, as an Egyptian personification, signi-
fying the habitation of Horus.

Merzdorf, J. L. T. A learned German
Mason, born in 1812. Initiated in Apollo
Lodge, at Leipsic, in 1834. He resuscitated the
Lodge "Zum goldenen Hirsch," Oldenburg,
and was for years Deputy Master. He pub-
lished Die Symbole, etc., Leipsic, 1836, and
later several other works.

Meshla, Mesblane. Corresponding to
Adam and Eve, in accordance with Persian
cosmogony.

Mesmer, Frledrlch Anton. A German
physician who was born in Suabia, in 1734, and,
after a long life, a part of which was passed in
notoriety and tne closing years in obscurity,
died in 1815. He was the founder of the doc-
trine of animal magnetism, called after him
Mesmerism. He visited Paris, and became
there in some degree intermixed with the
Masonic charlatanism of Cagliostro, who used
the magnetic operations of Mesmer's new
science in his initiations. (See Mesmeric
Masonry.)

Mesmeric Masonry. In the year 1782,
Mesmer established in Paris a society which
he called "the Order of Universal Harmony."
It was based on the principles of animal mag-
netism or mesmerism, and had a form of initi-
ation by which the founder claimed that its
adepts were purified and rendered more fit
to propagate the doctrines of his science.
French writers have dignified this Order by the
title of "Mesmeric Masonry."

Mesopolyte. The Fourth Degree of the
German Union of XXII.

Mesooraneo. A Greek word, n*nv-

ftanu, signifying, I am in the center of heaven.
lutchinson fancifully derives from it the
word Masonry, which he says is a corruption
of the Greek, and refers to the constellation
Magaroth mentioned by Job; but he fails to
give a satisfactory reason for his etymology
Nevertheless, Oliver favors h.

Metals. • In the divestiture of metals as a
preliminary to initiation, we are symbol-
ically taught that Masonry regards no man on
account of his wealth. The Talmudical
treatise "Beracoth," with a like spirit of sym-
bolism, directs in the Temple service that no
man shall go into the mountain of the house,
that is, into the Holy Temple, "with money
tied up in his purse."

Metal Tools. We are told in Scripture
that the Temple was "built of stone made
ready before it was brought thither: so that
there was neither hammer, nor axe, nor Any
tool of iron heard in the house while it was in
building." (1 Kings vi. 7.) Masonry has
adopted this as a symbol of the peace and har-
mony which should reign in a Lodge, itself a
type of the world. But Clarke, in his com
mentary on the place, suggests that it was in
tended to teach us that the Temple was a type
of the kingdom of God, and that the souls of
men are to be prepared here for that place of
blessedness. There is no repentance, tears,
nor prayers: the stones must be all squared,

and fitted here for their place in the New Jeru-
salem; and, being living stones, must be built
up a holy temple for the habitation of God.

Metropolitan Chapter of France. There
existed in France, toward the end of the last
century, a body calling itself the Grand Chap-
ter General of France. It was formed out of
the d&rris of the Council of Emperors of the
East and West, and the Council of Knights of
the East, which had been founded by Pirlet.
In 1786, it united with the schismatic Grand
Orient, and then received the title of the Met-
ropolitan Chapter of France. It possessed in
its archives a large collection of manuscript
eahiers of degrees, most of them being mere
Masonic curiosities.

MetusaeL The name given to the Hebrew
quarryman, who is represented in some leg-
ends as one of the assassins, Fanor and A mm
being the other two.

Mexico. Masonry was introduced into
Mexico, in the Scottish Rite, some time prior to
1810, by the civil and military officers of Spain,
but the exact period of its introduction is un-
known. The first Work Charters were granted
for a Lodge at Vera Cruz in 1816, and one at
Campeche in 1817, by the Grand Lodge of
Louisiana, followed by a Charter for a Lodge at
Vera Cruz in 1823 by the " City " Grand Lodge
of New York, and one in the same city in
1824 from the Grand Lodge of Pennsylvania.
February 10, 1826, five Charters were granted
for Lodges in the City of Mexico by the "Coun-
try " Grand Lodge of New York, on the rec-
ommendation of Joel R. Poinsett, Past Dep-
uty Grand Master of South Carolina, at that
time United States Minister to Mexico, who
constituted the Lodges and organized them
into a Grand Lodge with Jose Ignacio Esteva
as Grand Master.

The Masonic bodies, both York and Scot-
tish Rite, however, soon degenerated into
rival political clubs, and the bitter factional-
ism became so strong that in 1833 the authori-
ties issued an edict suppressing all secret soci-
eties. The bodies met, however, secretly, and
about 1834 the National Mexican Bite was
organized with nine degrees copied after the
Scottish Rite. In 1843 a Lodge was char-
tered at Vera Cruz, and in 1845 at Mexico by
the Grand Orient of France. In 1859 a Su-
preme Council 33°, with jurisdiction over the
Symbolic degrees, was organized: by authority
of Albert Pike, and for a time the Supreme
Council dominated all the bodies. In 1865
the Grand Lodge Valle de Mexico was organ-
ized as a York Rite Grand Lodge, and worked
as such until 1911, when a number of the
Lodges, under the leadership of Past Grand
Masters Levi and Pro, left the Grand Lodge
and organized a rival body, under the obedi-
ence of the Supreme Council. (W. J._ A.]

Mezusa. The third fundamental principle
of Judaism, or the sign upon the door-post
The precept is founded upon the command,
"And thou shalt write them upon the posts
of thy house, and on thy gates." (Deut. vi-
4-9; xi. 13-21.) The door-posts must be
those of a dwelling; synagogues are excluded.

MICHAEL

The Karaite Jews affix Mezuzas to synagogues
and not to private houses. The Mezuza is con-
structed as follows: the two above-mentioned
portions of Scripture are written on ruled vel-
lum prepared according to Rabbinical rules,
then rolled and fitted into
a metallic tube. The word
Shaddai (Almighty) is writ-
ten on the outside of the roll,
and can be read, when in the
tube, through a slot. The
Mezuza is then nailed at each
end on the right-hand door-
post, while the following
prayer is being said; "Blessed
art thou, O Lord our God!
King of the Universe, who
hath sanctified us with His
laws, and commanded us to
fix the Mezuza." Under the
word Shaddai some Jews
write the three angelic names
Coozu, Bemuchsaz, Coozu.
To these some pray for suc-
cess in business.

The Talmud estimates the
IrWsu^-.'of the Talith, the Phy-
lacteries, and the Mezuza in
the following terms: "Who-
soever has the phylacteries
bound to his head and arm,
and; the fringes thrown over
his garments, and the Mezuza
faxed on his door-post, is safe from sin; for
these are excellent memorials, and the angels
secure him from sin; as it is written, 'The
angel of the Lord encamped round about
them that fear Him, and delivereth them.' "
(Ps. xxxiv. 7.) fC. T. McClenachan.l

Michael. Who is like unto God.

The chief of the seven archangels. He is the
leader of the celestial host, as Lucifer is of the
infernal spirits, and the especial protector of
Israel. He is prominently referred to in the
Twenty-eighth Degree of the Ancient and
Accepted Scottish Site, or Knight of the Sun.

Michigan. A Charter was issued by the
Prov. Grand Master of New York under date
of April 27, 1764, for a Lodge at Detroit, and
upon this foundation it has been customary to
rest the claim that Michigan Masonry dates
from 1764. In fact, there is no evidence that
any work was ever done under the Charter of
1764, and if a Lodge ever came into existence
thereunder, as is probable, it is certain that it
was short-lived, and differed in no respect
from several other Lodges known to have been
temporarily held at Detroit at various times
prior to 1794 by British soldiers and other
sojourners.

• i_In 17j94 Detroit was still garrisoned by Brit-
ish soldiers and it was British soldiers who
were founders of the Lodge of 1794. After-
ward, when the British Government had
tardily turned the post over to the Americans,
and the British soldiers had been removed and
the region had become somewhat American-
ized, a sentiment arose in favor of building
under some American Grand Lodge in prefer-

MIDDLE

483

ence to a Canadian, and in October, 1803.
the members of the Lodge voted to pWion
the Grand Lodge of NewYork for a Charter
proposing to surrender their Canadian Char-
ter. Chiefly on account of the slowness of com-
munication in those days, this transaction was
not brought to a close until the session of the
Grand Lodge of New York, held in September,
1806. Zion Lodge died in 1812. owing to the
capture of Detroit by the British, but after
the war the Grand Lodge of New York gave
the members a new Charter.

Other Lodges were subsequently estab-
lished, and on July 31, 1826, a Grand Lodge
was organized by them, and Lewis Cass elected
Grand Master. In consequence of the political
pressure of the anti-Masonic party at that
^I'J?16 9rand Lod8° suspended its labors
in 1829, and remained in a dormant condition
until 1841, when, at a general meeting of the
Masons of the State, it was resolved that the
old Grand Officers who were still alive should,
on the principle that their prerogatives bad
never ceased, but only been in abeyance,
grant dispensations for the revival of the
Lodges and the renewal of labor. But this
course having been objected to as irregular
by most of the Grand Lodges of the United
States, delegates of a constitutional number of
Lodges met in September, 1844, and organ-
ized the Grand Lodge, electing John MuHett
Grand Master.

The Grand Chapter was organized in 1848,
the Grand Commandery in 1857, and the
Grand Council in 1858. [A. G. Pitts 1
Microcosm. See Man.
Middle Ages. These are supposed by
the best historians to extend from the time
Theodoric liberated Rome (493) to the end
of the fifteenth century, the important events
being the fall of Constantinople in 1453,
the discovery of America in 1492, and the
doubling of the Cape of Good Hope in 1497.
This period of ten centuries is one of great
importance to the Masonic student, because it
embraces within its scope events intimately
connected with the history of the Order, such
as the diffusion throughout Europe of the
Roman Colleges of Artificers, the establish-
ment of the architectural school of Como, the
rise of the gilds, the organization of the
building corporations of Germany, and the
company of Freemasons of England, as well as
many customs and usages which have de-
scended with more or less modification to the
modern Institution. -

Middle Chamber. There were three
stories of side chambers built around the
Temple on three sides; what, therefore, is
called in the authorized version a middle cham-
ber was really the middle story of those three.
The Hebrew word is US"1, yatsang. They are
thus described in 1 Kings vi. 5, 6, 8. "And
against the wall of the house he built chambers
round about, against the walls of the house
round about, both of the temple and of the
oracle: and he made chambers round about.

~ — "~ ^umuucso luuuu auuuij.

ine nethermost chamber was five cubits
broad, and the middle was six cubits broad,

484

MILES

and the third was seven cubits broad: for
without in the wall of the house he jnade
narrowed rests round about, that the beams
should not be fastened in the walls of tbe
house The door for the middle chamber was
in the right side of the house: and they went
up with winding stairs into the middle cham-
ber, and out of the middle into the third.

These chambers, after the Temple was com-
pleted, served for the accommodation of t&e
priests when upon duty; in them they de-
posited their vestments and the saeredyessete.
But the knowledge of the purpose to which the
middle chamber was appropriated while tne
Temple was in the course of construction, i»
only preserved in Masonic tradition. This
tradition is, however, altogether mythical and
symbolical in its character, and belongs to tne
symbolism of the Winding Stairs, which see.

Miles. 1. In pure Latin, miles means a
soldier: but in Medieval Latin the word was
used to designate the military knightswbose
institution began at that panod. Thus l a
Knight Templar was called Miles Templarius,
and a Knight Banneret, Miles Barmerettus.
The pure Latin word egues, which signified a
knight in Rome, was never used in that sense
in the Middle Ages. (See Knighthood.Y .

2. The Seventh Degree of the Rite of Afri-
can Architects. , .

Military Lodges. Lodges established m
an army. They are of an early date, having
long existed in the British army. In America,
the first Lodge of this kind of which we have
any record was one the Warrant for which was
granted by the Grand Lodge of Massachu-
setts, in 1738, to Abraham Savage, to be used
in the expedition against Canada. A similar
one was granted by the same authonty,. in
1756, to Richard Gridley, for the expedition
against Crown Point. In both of these in-
stances the Warrants were of a general charac-
ter, and might rather be considered as deputa-
tions, as they authorized Savage and Gridley
to congregate Masons into one or more Lodges.
In 1779, the Grand Lodge of Pennsylvania
granted a Warrant to Col. Proctor, of the ar-
tillery, to open a Military Lodge, which in the
Warrant is called a "Movable Lodge." In the
Civil War in the United States between 1861
and 1865, many Military Lodges were estab-
lished on both sides; but it is questionable
whether they had a good effect. They met,
certainly, with much opposition in many juris-
dictions. In England, the system of Mili-
tary Lodges is regulated by special provisions
of the Grand Lodge Constitution. They are
strictly limited to the purposes for which the
Warrants were granted, and no new Lodge can
be established in a regiment without the con-
currence of the commanding officer. They
cannot make Masons of any but military men
who have attained some rank in the army
above that of a private soldier, although the
latter may by dispensation be admitted as
Serving Brethren; and they are strictly en-
joined not to interfere with the Masonic juris-
diction of any country in which they may be
stationed. Military Lodges also exist on the

MISCONDUCT

Continent of Europe. We find one at Berlin,
in Prussia, as far back as 1775, under the name
of the "Military Lodge of the Blazing Star,
of which Wadzeck, the Masonic writer, was
the orator. ,
Militia. In Medieval Latin, this word
signifies cMyalry or the body of knighthood.

Slguiueo uuivauj \* »»*~ j «- — — <» ;

Hence Militia Tempi*, a title sometimes given
to Knights Templar, does not signify, as it has
sometimes been improperly translated,, the
army of the Temple, but the chivalry of the
Temple. . . . ■ „

Mlllin de Grand Maison, A. L. Born,
1759; died, 1818. Founder of the Magasm
Encyclojmiigm. He was a Mason under the
Rite Ecossais, and also belonged to the " Mere
Loee" of the "Rite Ecossais Phdosophique."

Mlnerval. The Third Degree of the H-
luminati of Bavaria. _

Minister of State. An officer in the Su-
preme Councils, Grand Consistories, and some
of the high degrees of the Ancient and Ac-
cepted Scottish Rite. ...

Minnesota. Masonry was introduced into
this State in 1849 by the constitistaon in the
city of St. Paul of a Lodge under a Warrant is-
sued by the Grand Lodge of Ohio. Two other
Lodges were subsequently constituted by the
Grand Lodges of Wisconsin and Illinois^ A
convention of delegates from these Lodges
was held at St. Paul, and a Grand Lodge or-
ganized on February 12, 1853. A. E. Ames
was elected Grand, Master. The Grand Chap-
ter was organized December 17, 1859, and the
Grand Commandery was organized in 1866.

Minor. The Fifth Degree of the German
Rose Croix. • .

Minor Illuminate. (Illumxnatus Minor.)
The Fourth Degree of the IUuminati of Ba-
varia. , , _ , ,

Minute-Book. The records of a Lodge are
kept by the Secretary in a Journal, which is
called the Minute-Book. The French call it
Planche trade, and the Minutes a Morceau
d' Architecture. _

Minutes. The records of a Lodge are
called its minutes. The minutes of the pro-
ceedings of the Lodge should always be read
just before closing, that any alterations or
amendments may be proposed by the breth-
ren; and again immediately after opening at
the next communication, 'that they may be
confirmed. But the minutes of a regular com-
munication are not to be read at a succeeding
extra one, because, as the proceedings of a
regular communication cannot be discussed at
an extra, it would be unnecessary to read them,
for, if incorrect, they could not be amended
until the next regular communication.

Misehchan, Mischaphereth, Mlschtai,
nwn pW3, Tent of Testimony. K3»T
Tmt of Festival. (See Twenty-fourth Degree
of the Scottish Bite.) "BBS is used in the Thir-
tieth Degree. _ . . .

Misconduct. The Constitution of the
Grand Lodge of England provides that "if
any brother behave in such a manner as to
disturb the harmony of the Lodge, he shall be
thrice formally admonished by the Master;

MISEEABLE

and if he persist in his irregular conduct, he
shall be punished according to the by-laws of
that particular Lodge, or toe case may be re-
ported to higher Masonic authority." A sim-
ilar rule prevails wherever Masonry exists.
Every Lodge may exercise instant discipline
over any member or visitor who violates the
rules of order and propriety, or disturbs the
harmony of the Lodge, by extrusion from
the room.

Miserable Scald Masons. See Scald
Miserable*.

Mishna. See Talmud.

Mississippi. Masonry was introduced
into this State at least as far back as 1801, in
which year the Grand Lodge of Kentucky
chartered a Lodge at Natchez, which became
extinct in 1814. The Grand Lodge of Ken-
tucky subsequently granted charters to two
other Lodges in 1812 and 1815. Two Lodges
were also constituted by the Grand Lodge of
Tennessee. The delegates of three of these
Lodges met in convention at the city of Nat-
chez in July and August, 1818, and on the
25th of the latter month organized the Grand
Lodge of Mississippi, Henry Tooley being
elected Grand Master. The Grand Chapter
was organized at Vicksburg, May 18, 1846;
the Grand Council of R. and S. Master, Jan-
uary 19, 1856; and the Grand Commahdery,
January 22, 1857. Scottish Masonry was in-
troduced into the State in 1815 by the estab-
lishment of a Grand Council of Princes of
Jerusalem under the obedience of the South-
ern Supreme Council.

Missouri. Masonry was introduced into
this State in 1807 by the constitution of a
Lodge in the town of St. Genevieve, under a
charter granted by the Grand Lodge of Penn-
sylvania, which body granted a charter for
another Lodge in 1809. Several charters were
subsequently granted by the Grand Lodge of
Tennessee. In 1821 there appear to have teen
but three Lodges in the State. Delegates from
these organized, April 23. 1821, a Grand Lodge
at St. Louis, and elected Thomas F. Biddick
Grand Master. The Grand Chapter was or-
ganized May 18, 1846, and the Grand Com-
mandery May 22, 1860.

Mistletoe. (Viscum Album.) A sacred
plant among the Druids. It was to them a
symbol of immortality, and hence an analogue
of the Masonic Acacia. "The mistletoe,"
says Vallancey, in his Grammar of the Irish
Language, "was sacred to the Druids, because,
not only its berries but its leaves also grow in
clusters of three united to one stock. The
Christian Irish hold the shamrock (clover,
trefoil) sacred, in like manner, because of the
three 'eaves united to one stalk."

In Scandinavian countries it is called Mistel.
It is a parasitic evergreen plant bearing a
glutinous fruit. It was from a fragment of
this plant that the dart was made which cost
the life of Balder, according to the Scandina-
vian Mysteries. (See Balder.)

The Mistletoe, to the Scandinavian, is the
coincident symbol of the acacia to the Mason,
the toy to those of the Mysteries of Dionysius,

MITHRAS 485

the wtyrife to those of Ceres, the erica or heath
to those of the Osirian, the lettuce to those of
the Adonisian, and the lotus or water4ily to
those of India and Egypt. The Mistletoe
that caused the death of Balder was deemed
sacred as the representative of the number
three. The berries and leaves of the plant or
vine grow in clusters of three united on one
stalk. It was profanation to touch it. It
was gathered with ceremony, and then con-
secrated, when it was reputed to possess every
sanative virtue, and denominated "All Heal."

Mitchell, James W. S. A Masonic writer
and journalist, was born in the State of Ken-
tucky, in the year 1800. He was initiated
into Masonry in Owen Lodge, at Port William,
now Carrollton, Kentucky, in the year 1821.
He subsequently removed to the State of Mis-
souri, where he took a prominent position in
the Masonic Fraternity, and held the offices of
Grand Master of the Grand Lodge, Grand
High Priest of the Grand Chapter, and Grand
Commander of the Grand Commandery of
Knights Templar. In 1848 he established, in
the city of St. Louis, a monthly journal en-
titled the Masonic Signet and Literary Mirror,
which he removed to Montgomery, Alabama,
in 1852, where it lasted for a short time, and
then was discontinued for want of patronage.
In 1858 he published The History of Free-
masonry and Masonic Digest, in two vol-
umes, octavo. Bro. Mitchell was a warm-
hearted and devoted Mason, but, unfortu-
nately for Jris reputation as an author, not an
accomplished scholar, hence his style is de-
ficient, not only in elegance, but even in
grammatical purity. His natural capacity,
however, was good, and his arguments as a
controversialist were always trenchant, if the
language was not polished. As a Masonic
jurist his decisions have been considered gen-
erally, but by no means universally, correct.
His opinions were sometimes eccentric, and
his History possesses much less value than
such a work should have, in consequence of
its numerous inaccuracies, and the adoption
by its author of all the extravagant views of
earlier writers on the origin of Masonry. He 1
died at Griffin, Georgia, November 12, 1873,
having been for many years a great sufferer
from illness.

Mithras, Mysteries of. There are none
of the Ancient Mysteries which afford a more
interesting subject of investigation to the
Masonic scholar than those of the Persian god
Mithras. Instituted, as it is supposed, by
Zeradusht or Zoroaster, as an initiation into
the principles of the religion which he had
founded among the ancient Persians, they in
time extended into Europe, and lasted so long
that traces of them have been found in the
fourth century. "With their penances,"
says Mr. King (Gnostics, p. 47), "and tests of
the courage of the candidate for admission,
they have been maintained by a constant tra-
dition through the secret societies of the Mid-
dle Ages and the Rosicrucians down to the
modern faint reflex of the latter — the Free-
masons."

486

MITHRAS

Of the identity of Mithras with other deities
there have been various opinions. Herodotus
says he was the Assyrian Venus and; the Arab-
ian Alittaj Porphyry calls him the Demi-
urges, an<i Lord of Generation; the Greeks
identified him with Phcebus; and ffiggins
supposed that he was generally considered tne
aame as Osiris. But to the Persians, who first
practised his mysteries, he was a sun god, and
worshiped as tne God of Light He was rep-
resented as a young man covered with a Phryg-
ian turban, and clothed in a mantle and
tunic. He presses with his knee uppn a^buil,
one of whose horns he holds in his left hand,
while with the right he plunges a dagger into
his neck, while a dog standing near laps up
the dripping blood. . , , „.

This symbol has been thus interpreted: His
piercing the throat with his dagger signifies
the penetration of the solar rays into the
bosom of the earth, by which action all nature
is nourished; the last idea being expressed by
the dog licking up the blood as it flows from the
wound. But it will be seen hereafter that this
last symbol admits of another interpretation.

The mysteries of Mithras were always cele-
brated in caves. They were divided into seven
stages or degrees (Suidas says twelve), and
consisted of the most rigorous proofs of forti-
tude and' courage. Nonnus the Greek poet
says, in his Dionysiaca, that these proofs were
eighty a number, gradually increasing in se-
verity. No one, says Gregory Nazianzen,
could be initiated into the mysteries of Mith-
ras unless he had passed through all the trials,
and proved himself passionless and pure,
The aspirant at first underwent the purifica-
tions by water, by fire, 'and by fasting; after
which he was introduced into a cavern repre-
senting the world, on whose walls and roof
were inscribed the celestial signs. Here he
submitted to a species of baptism, and re-
ceived a mark on his forehead. He was pre-
sented with a crown on the point of a sword,
which he was to refuse, declaring at the same
time, "Mithras alone is my crown." He was
prepared, by anointing him with oil, crowning
him with olive, and clothing him in enchantec
armor, for the seven stages of initiation
through which he was about to pass. These
commenced in the following manner: In the
first cavern he heard the howling of wild
beasts, and was enveloped in total darkness,
except when the cave was illuminated by the
fitful glare of terrific flashes of lightning. He
was hurried to the spot whence the sounds
proceeded, and was suddenly thrust by hia
silent guide through a door into a den of wild
beasts, where he was attacked by the initiated
in the disguise of lions, tigers, hyenas, and
other ravenous beasts. Hurried through this

Xirtment, in the second cavern he was again
ouded in darkness, and for a time m fearful
silence, until it was broken by awful peals of
thunder, whose repeated reverberations shook
the very walls of the cavern, and could not
fail to inspire the aspirant with terror. He
was conducted through four other caverns, in
which the methods of exciting astonishment

MITHRAS

and fear were ingeniously varied. He was
made to swim over a raging flood; was sub-
jected to a rigorous fast; exposed to all the
horrors of a dreary desert; and finally, if we
may trust the authority of Nieffitas, after
being severely beaten with rods, was buried
for many days up to the neck m snow. In
the seventh cavern or Sacellum, the darkness
was changed to light, and the candidate was
introduced into the presence of the Arctu-
magus, or chief priest, seated on a splendid
throne, and surrounded by the assistant dis-
pensers of the mysteries. Here the obliga-
tion of secrecy was administered, and he was
made acquainted with the sacred words. He
received also the appropriate myestiture,
which, says Maurice {Irtd. Antt^., v., ch. i.),
consisted of the Kara or corneal cap, and
candys or loose tunic of Mithras; on which was
depicted the celestial constellations, the zone,
or belt, containing a representation of the fig-
ures of the zodiac, the pastoral staff or crozier,
alluding to the influence of the sun in the
labors of agriculture, and the golden serpent,
which was placed in his bosom as an emblem
of his having been regenerated and made a dis-
ciple of Mithras, because the serpent, by cast-
ing its skin annually, was considered in these
mysteries as a symbol of regeneration.

He was instructed in the secret doctrines of
the rites of Mithras, of which the history of
the creation, already recited, formed a part.
The mysteries of Mithras passed from Persia
into Europe, and were introduced into Rome
in the time of Pompey. Here they flourished,
with various success, until the year 378, when
they were proscribed by a decree of the Sen-
ate, and the sacred cave, in which they had
been celebrated, was destroyed by the pre-
torian prefect.

The Mithraic monuments that are still
extant in the museums of Europe evidently
show that the immortality of the soul was one
of the doctrines taught in the Mithraic initia-
tion. The candidate was at one time made to
personate a corpse, whose restoration to life
dramatically represented the resurrection.
Figures of this corpse are found in several of
the monuments and talismans. There is
circumstantial evidence that there was a Mith-
raic death in the initiation, just as there was a
Carbiric death in the mysteries of Samothrace,
and a Dionysiac in those of Eleusis. Corn-
modus, the Roman emperor, had been initi-
ated into the Mithraic mysteries at Rome, and
is said to have taken great pleasure in the cere-
monies. Lampridius, in his Lives of the
Emperors, records, as one of the mad freaks of
Commodus, that during the Mithraic cere-
monies, where " a certain thing was to be done
for the sake of inspiring terror, he polluted the
rites by a real murder"; an expression which
evidently shows that a scenic representation
of a fictitious murder formed a part of the cere-
mony of initiation. The dog swallowing the
blood of the bull was also considered as a sym-
bol of the resurrection.

It is in the still existing talismans and gems
that we find the most interesting memorials

MITER

MIZRAIM

487

of the old Mithraio initiation. One of these
is thus described by Mr. C. W. King, in his
valuable work on the Gnostics and their Re-
mains (London, 1864):

"There is a talisman which, from its fre-
quent repetition, would seem to be a badge of
some particular degree amongst the initiated,
perhaps of the first admission. A man blind-
folded, with hands tied behind his back, is
bound to a pillar, on which stands a gryphon
holding a wheel; the latter a most ancient
emblem of the sun. Probably it was in this
manner that the candidate was tested by the
appearance of imminent death when the
bandage was suddenly removed from his eyes."

As Mithras was considered as synonymous
with the sun, a great deal of solar symbolism
clustered around his name, his doctrines, and
his initiation. Thus, MEI8PA2 was found, by
the numerical value of the letters in the Greek
alphabet, to be equal to 365, the number of
days in a solar year; and the decrease of the
solar influence in the winter, and its revivifi-
cation in the summer, was made a symbol of
the resurrection from death to life.

Miter. The head-covering of the high priest
of the Jews was called riBJlttt, metznephet,
which, coming from the verb NAPHAT,
to roll around, signified something rolled
around the head, a turban; and this was really
the form of the Jewish miter. It is described
by Leusden, in his Philolo-
gus Hebrmo-Mvttw, as being
made of dark linen twisted
in many folds around the
head. Many writers con-
tend that the miter was
peculiar to the high priest;
but Josephus and the Mishna assert that it
was worn by all the priests, that of the high
priest being distinguished from the rest by the
golden band, or holy crown, which was at-
tached to its lower rim and fastened around
the forehead, and on which was inscribed the
words nw; snp, KADOSH L'YEHOVAH,
Holiness to J ehovah, or, as it is commonly trans-
lated, Holiness to the Lord. The miter is worn
by the High Priest of a Royal Arch Chapter,
because he represents the Jewish high priest;
but the form is inaccurate. The vestment, as
usually made, is a representation rather of the
modern Episcopal than of the Jewish miter.
_ The modern miter — which is but an imita-
tion of the Phrygian cap, and peculiar to
bishops of the Christian Church, and which
should therefore be worn by the
Prelate of a Commandery of
Knights Templar; who is sup-
posed to hold Episcopal rank —
differs in form from the Jewish
vestment. It is a conical cap,
divided in the middle so as to
come to two points or horns,
one in front and one behind,
which, Durandus says, are
symbolic of the two laws of the Old and New
Testament.

Mizraim. Often by Masonic writers im-
properly spelled Misraim. It is the ancient

Hebrew name of Egypt, and was adopted as the
name of a Rite to indicate the hypothesis that
it was derived from the old Egyptian initiation.

Mlzralm, Site of i This Rite originated,
says Clavel, at Milan, in the year 1805, in con-
sequence of several brethren having been re-
fused admission into the Supreme Council of
the Ancient and Accepted Rite, which had
just been established in that city. One Lech-
anaaur has the credit of organizing the Rite
and selecting the statutes by which it was to
be coverned. It consisted at first of only
eigfity-seven degrees, to which three others
well subsequently added. Sixty-six of the
ninety degrees thus formed are said to have
been taken from the Ancient and Accepted
Rite, while the remaining twenty-four were
either borrowed from other systems or were
the invention of Lechangeur and his colleagues,
Joly and Bedarride. The system of Mizraim
spread over Italy, and in 1814 was introduced
into Prance. Dissensions in the Rite soon
took place, and an attempt was unsuccess-
fully made to obtain the recognition of the
Grand Orient of France. This having been
refused, the Supreme Council was dissolved
in 1817; but the Lodges of the Rite still con-
tinued to confer the degrees, although, accord-
ing to the constitution of French Masonry,
their non-recognition by the Grand Orient
had the effect of making them illegal. But
eventually the Rite ceased altogether to exist
as an active and independent system, and its
place in Masonic history seems only to be
preserved by two massive volumes on the
subject, written by Mark Bedarride, the most
intelligent and indefatigable of its founders,
who published at Paris, in 1835, a history of
the Rite, under the title of De I'Ordre de
Misraim.

The Rite of Mizraim consisted of 90 degrees,
divided into 4 series and 17 classes. Some of
these degrees are entirely original, but many
of them are borrowed from the Scottish Rite.

For the gratification of the curious in-
spector, the following list of these degrees
is subjoined. The titles are translated as
literally as possible from the French.

I. Series-— Symbolic.

1st Class: 1, Apprentice; 2, Fellow-Craft;
3, Master. 2d Class: 4, Secret Master; 5,
Perfect Master: 6, Master through Curiosity;
7, Provost and Judge or Irish Master; 8,
English Master. 3d Class: 9, Elect of Nine;
10, Elect of the Unknown; 11, Elect of Fifteen;
12, Perfect Elect; 13, Illustrious Elect. 4th
Class: 14, Scottish, Trinitarian; 15, Scottish
Fellow-Craft; 16, Scottish Master; 17, Scottish
panisiere; 18, Master Ecossais; 19, Ecossais
of the three J. J. J. ; 20* Ecossais of the Sacred
Vault of James VI.; 21, Ecossais of St.
Andrew. 5th Class: 22. Little Architect; 23,
Grand Architect; 24, Architecture: 25, Ap-
prentice Perfect Architect; 26, Fellow-Craft
Perfect Architect: 27, Master Perfect Archi-
tect; 28, Perfect Architect; 29, Sublime Ecos-
sais; 30, Sublime Ecossais of Heroden. 6th
Clms: 31, Grand Royal Arch; 32, Grand Ax;

488 MIZRAIM

33, Sublime Knight of Election, Chief of the
First Symbolic Series.

II. Series — Philosophic.
70, Class: 34. Knight of the Sublime Elec-
tion; 35, Prussian Knight; 36, Knight of the
Temple; 37, Knight of the Eagle; 38, Knight
of the Black Eagle: 39, Knight of the Red
Eagle; 40, White Knight of the East; 41,
Knight of the East. 8th Class: 42, Comman-
der of the East; 43, Grand Commander of the
East; 44, Architecture of the Sovereign Com-
manders of the Temple; 45, Prince of Jeru-
salem. 9th Class: 46, Sovereign Prince Rose
Croix of Kilwinning and Heroden; 47, Knight
of the West; 48, Sublime Philosopher; 49,
Chaos the first, discreet; 50, Chaos the second,
wise; 51, Knight of the Sun. 10th Class: 52,
Supreme Commander of the Stars; 53, Sub*
lime Philosopher; 54, First Degree of the Key
of Masonry, Minor: 55, Second Degree,
Washer; 56, Third Degree, Bellows-blower;
57, Fourth Degree, Caster; 58, True Mason
Adept; 59, Sovereign Elect; 60, Sovereign of
Sovereigns; 61, Grand Master of Symbolic
Lodges; 62, Most High and Most Powerful
Grand Priest Sacrificer; 63, Knight of Pales-
tine; 64, Grand Knight of the White and
Black Eagle: 65, Grand Elect Knight Kadosh:
• 66, Grand Inquiring Commander, Chief of
the Second Series.

III. Sebibs — Mystical.

Uth Class: 67, Benevolent Knight; 68,
Knight of the Rainbow; 69, Knight Cha-
nuka, called Hynaroth; 70, Most Wise Is-
raelitish Prince. 12th Class: 71, Sovereign
Princes Talmudim; 72, Sovereign Prince
Zadkim; 73, Grand Haram. 13th Class: 74,
Sovereign Princes Haram; 75, Sovereign
Princes Hasidim; 77, Grand Inspector In-
tendant, Regulator General of the Order,
Chief of the Third Series.

IV. Series — Kabbalistic.

15th and 16th Classes: 78, 79, 80, 81, 82, 83,
84, 85, 86, degrees whose names are concealed
from all but the possessors. 17«A Class: 87.
Sovereign Grand Princes, constituted Grand
Masters, and legitimate representatives of
the order for the First Series; 88, Ditto for
the Second Series; 89, Ditto for the Third
Series; 90, Absolute Sovereign Grand Master.
Supreme Power of the Order, and Chief of
the Fourth Series.

The chiefs of this Rite demanded the
privilege — whioh, of course, was never con-
ceded to them — of directing and controlling
all the other Rites of Freemasonry, as their
common source. Its friends claimed for it
an eminently philosophical character. The
organization of the Rite is, however, too com-
plicated and diffuse to have ever been prac-
tically convenient. Many of its degrees were
founded upon, or borrowed from, the Egyp-
tian rites, and its ritual is a very close imita-
tion of the ancient system of initiation.

The legend of the Third Degree in this Rite
is abolished. HAB is said to have returned

MOIRA

to his family, after the completion of the
Temple, and to have passed the remainder of
his days in peace and opulence. , The legend,
substituted by the Rite of Mizraim for that
admitted by all the other rites, is carried
back to the days of Lamech, whose son Jubal,
under the name of Hario-Jubal-Abi, is re-
ported to have been slain by three traitors,
Hagava, Hakina, and Heremda.

Lenning calls the Rite of Mizraim "one
of the latest of the monstrous visionary
schemes introduced into Freemasonry"; and
Ragon characterizes it as a "fantastical con-
nection of various rites and degrees."

Moablte Stone. A relic of black basalt,
rounded at the top,_ two by four feet, across
it being an inscription of thirty-four lines in
the letters of the Hebrew-Phoenician alphabet,
discovered in the ruins of ancient Dibon, by
Dr. Klein, a German missionary, in jl869. A
record of Mesha, King of Moab, who (2
Kings iii. 5), after Ahab's death, "rebelled
against the King of Israel." Chemosh was
the national god of the Moabites., The cov-
enant name of the God of Israel occurs in the
inscription, showing that the name was not
then unpronounceable, or unknown to the
neighboring nations. The described wars
date in the tenth century B.C.

Moabon He whom the Junior

Warden represents in the Fourteenth Degree
of the A. A. Scottish Rite, as the tried and
trusty friend of Hiram the Builder. (See
Gen. xix. 36.)

Moabon. This word is found in some of
the high degrees according to the French
ritual, where it is explained as expressing
"Praised be God that the crime and the
criminal are punished." {Les -plus secrets des
hauls grades, etc., p, 33.) There is no such
word in Hebrew, and the explanation is a
fanciful one. The word is undoubtedly a
Gallic corruption, first in sound and then in
letters, of the Master's Word.

Mock Masons. A name given, says
Noorthouck, to the unfaithful brethren and
profanes who, in 1747, got up a procession in
ridicule of that made at the Grand Feast.
(Constitutions, 1784, p. 252.) (See Scald
Miserables.)

Modern Bite. (Rite Moderns.) See
French Rite.

Moderns. The Irish Masons who formed
a rival Grand Lodge in London in 1751, called
the supporters of the original Grand Lodge j
established in 1717 Moderns, while for them-
selves they assumed the title of Ancients.
(See Ancients.) '

Mohammed. See Koran.

Mohrtms. Initiates, pilgrims, those en-
tering upon an important undertaking.

Moira, Francis Bawdon, Baron. Born
1754, died 1826. A distinguished statesman
and Mason. He was Acting Grand Master
of England from 1790 to 1812. Also Grand
Master of Scotland in 1806. As a Mason he
was always energetic. Dr. Oliver says, "To
no person had Masonry for many years been
more indebted than to the Earl of Moira, now

MOLAET

Marquess Hasting}." He died while Gov-
ernor of Malta.

Molart, William. Anderson (Constiiu-
Hons, 1738, p. 74) writes: "Nay, even during
this King's (Henry VI.) Minority > there was a
good Lodge under Grand Master Chieheley
held at Canterbury, as appears from the
Latin Register of William Molart (entitled
Liberates generaUs Domini Oulielmi Prions
Ecclesice Christi Caniuariensis erga Festum
Naialis Domini 1429) Prior of Canterbury, in
Manuscript, pap. 88, in which are named
Thomas Stapyfton the Master, and John
Morris Custos de la Lodge Lathomorum or
Warden of the Lodge of Masons, with fifteen
Fellow Crafts, and three Enter'd Prentices all
named there."

What appears to be the register alluded to
by Anderson is among the Tanner MSS. (166)
in the Bodleian Library, Oxford, and proves
to be merely a list kept by William Molassh
or Mokssh (the name occurs in both forms,
but not as Molart), the Prior, of persons con-
nected with the Priory and receiving livery
from it. On page 133 there is a list of persons
for 1429, which contains "Magr Thorn
Mapylton Mgr Latbamorum, Morys custos
de la loygge Lathamorum" and a list headed
"Latham?" with 16 names including Mapyl-
ton and below "Apprenticii idem" followed
by three names. Similar lists are given for
subsequent years, and thus it is plain that
there was an organized body of Operative
Masons attached to the Priory at that time.

EE. L. H.]

Molay, James de. The twenty-eecond
and last Grand Master of the Templars at the
destruction of the Order in the fourteenth
century. He was born about the year 1240,
at Besangon, in Burgundy, being descended
from a noble family. He was received into
the Order of Knights Templar in 1265, by
Imbert de Peraudo, Preceptor of France,
in the Chapel of the Temple at Beaune. He
immediately proceeded to Palestine, and
greatly distinguished himself in the wars
against the infidels, under the Grand Master-
ship of William de Beaujeu. In 1298, while
absent from the Holy Land, he was unan-
imously elected Grand Master upon the death
of Theobald Gaudinius. In 1305, he was
summoned to France by Pope Clement V..
upon the pretense of a desire, on the part of
the Pontiff, to effect a coalition between the
Templars and the Hospitalers. He was
received by Philip the Fair, the treacherous
King of France, with the most distinguished
honors, and even selectefl by him as the god-
father of one of his children. In April, 1307,
he repaired, accompanied by three of his
knights, to Poitiers, where the Pope was
then residing, and as he supposed satisfac-
torily exculpated the Order from the charges
which had been preferred against it. But
both Pope and King were guilty of the most
infamous deceit.

On the 12th of September, 1307, the order
was issued for the arrest of the Templars, and
De Molay endured an imprisonment for five

MONITORIAL 489

yean and a half, during which period he was
subjected to the utmost indignities and
sufferings for the purpose of extorting from
him a confession of the guilt of his Order.
But he was firm and loyal and on the 11th
of March, 1314, he was publicly burnt in front
of the Cathedral of Notre Dame, in Paris.
When about to die, he solemnly affirmed the
innocence of the Order, and, it is said, sum-
moned Pope Clement to appear before the
judgment-seat of God in forty days and the
King of France within a year, and both, it is
well known, died within the periods specified.
(See Transactions of the Quatuor Coronati
Lodge, Vol. 20.)

Moloch. (Heb. Moleeh, king.) The chief
god of the Phoenicians, and a god of the
Ammonites. Human sacrifices were offered
at his shrine, and it was chiefly in the valley
of Tophet, to the east of Jerusalem, that this
brutal idolatry was perpetrated. Solomon
built a temple to Moloch upon the Mount of
Olives, and Manasseh, long after, imitated
his impiety by making his son pass through
the fire kindled in honor of this deity. Wierus
calls Moloch Prince of the realm of tears.

First Moloch, horrid king, besmeared with blood
Of human sacrifice and parents' tears;
Though for the noise of drums and timbrels loud,
Their children's cries unheard, that passed
through fire

To his grim idol. . . . Nor content with such .
Audacious neighborhood, the wisest heart
Of Solomon he led, by fraud, to build
His temple right against the temple of God,
On that opprobrious hill; and made his grove,
The pleasant valley of Hinnom, Tophet thence
And black Gehenna called, the type of Hell.

—Par. Lost.B. 1.

Monad. The Monad in the Pythagorean
system of numbers was unity or the number
one. (See Numbers and One.)
: Monitor. Those manuals published for
the convenience of Lodges, and containing
the charges, general regulations, emblems,
and account of the public ceremonies of the
Order, are called Monitors. The amount
of ritualistic information contained in these
works has gradually increased: thus the
monitorial instructions in Preston's Illus-
trations, the earliest Monitor in the English
language, are far more scanty than those con-
tained in Monitors of the present day. _ As
a general rule, it may be said that American
works of this class give more instruction than
English ones, but that the French and German
manuals are more communicative than either.

Of the English and American manuals
published for monitorial instruction, the
first was by Preston, in 1772. This has been
succeeded by the works of the following au-
thors: Webb, 1797; Dalcho, 1807; Cole, 1817;
Hardie, 1818; Cross, 1819: Tannehill, 1824;
Parmele, 1825; Charles W. Moore, 1846;
Cornelius Moore, 1846; Dove, 1847; Davis,
1849; Stewart, 1861; Mackey, 1862; Macoy,
1853; Sickels, 1866.

Monitorial Instruction. The instruc-
tion contained in Monitors is called monitorial,
to distinguish it from esoteric instruction,

490

MONITORIAL

which is not permitted to be wntten, and can
be obtained only in the precincts of the Lodge.

Monitorial Sign. A sign given in the
English system, but not recognized m this
country. Oliver says of it that it "reminds
us of the weakness of human nature, unable of
itself to resist the power of Darkness, unless
aided by that Light which is from above.
Monitor, Secret. See Secret Monitor.
Monogram. An abbreviation of a name
by means of a cipher composed of two or
more letters intertwined with each
11 other. The Constantinian mono-
<wf5i gram of Christ is often used by
jkr^ Knights Templar. The Triple Tau,
or Royal Arch badge, is also a mono-
■ gram; although there is a difference
of opinion as to its real meaning, some sup-
posing that it is a monogram of

RTemplum Hierosolymse or the Tem-
ple of Jerusalem, others of Hiram
of Tyre, and others; again, bestow-
ing on it different significations.
Montana. April 27, 1863, the Grand
Lodge of Nebraska granted a Warrant f or
a Lodge at Bannack, in Montana; but in
consequence of the removal of the petitioners,
the Lodge was never organized. Three other
Lodges were subsequently established by
Warrants from the Grand Lodges of Kansas
and Colorado. On January 24, 1866, three
Lodges met in convention at Virginia City,
and organized the Grand Lodge of Montana,
John J. Hull being elected Grand Master.

Royal Arch Masonry and Templarism were
introduced, the one by the General Grand
Chapter, and the other by the Grand Encamp-
ment of the United States.

Montfaucon, Prior of. One of the two
traitors on whose false accusations was based
the persecution of the Templars. (See Squin
de Fkxian.)

Months, Hebrew. Masons of the Ancient
and -Accepted Scottish Rite, use in their
documents the Hebrew months of the civil
year. Hebrew months commence with the
full moon; and as the civil year began about
the time of the autumnal equinox, the first
Hebrew month must have begun with the new
moon in September, which is also used by Scot-
tish Masons as the beginning of their year, An-
nexed is a table of the Hebrew months, and
their correspondence with our own calendar.

roo
nan

Tisri,
Khesvan,

Kislev,

Tebeth,

Schebet,

Adar,

Nisan,

Sivan,
Tamuz,
Ab,
Elul,

Sept. and Oct.
Oct. and Nov.

Nov. and Dec.
Dec. and Jan.
Jan. and Feb.
Feb. and March.
March and April

April and May.
May and June.

June and July.

July and Aug.

August and Sept.

MONUMENT

As the Jews computed time by the appear-
ance of the moon, it is evident that there soon
would be a confusion as to the keeping of these
feasts, if some method had not been taken
to correct it; since the lunar year is only 354
days, 8 hours, and 48 minutes, and the solar
year is 365 days, 6 hours, 15 minutes, and 20
seconds. Accordingly, they intercalated a
month after their 12th month. Adar, when-
ever they found that the 15th day of the
following month, Abib, would fall before the
vernal equinox. This intercalated month
was named "njfl, Ve-*dar, or "the second
Adar," and was inserted every second or third
year, as they saw occasion; so that the differ-
ence between the lunar and solar year could
never, in this way, be more than a month.

Months, Masonic. In the French Rite
the old calendar is retained, and the year
begins with the month of March, the months
being designated numerically and not by
their usual names. Thus we find in French
Masonic documents such dates as this: "Le
lOme jour du 3me mois Maconnique," that is,
the 10th day of the 3d Masonic month, or the
10th of May.

Montpelller, Hermetic Bite of. The
Hermetic Rite of Pemetty, which had been
established at Avignon in 1770, was in 1778
transported to Montpellier. in France, by a
Past Master, and some of the members of the
Lodge of Persecuted Virtue in the former
place, who laid the foundations of the Acad-
emy of True Masons, which see. Hence the
degrees given in that Academy constituted
what is known as the Hermetic Rite of
Montpellier.

Monument. It is impossible to say
exactly at what period the idea of a monu-
ment in the Third Degree was first intro-
duced into the symbolism of Freemasonry.
The early expositions of the eighteenth
century, although they refer to a funeral,
make no allusion to a monument. The
monument adopted in the American sys-
tem, and for which we are indebted, it is
said, to the inventive genius of Cross, con-
sists of a weeping virgin, holding in one
hand a sprig of acacia and in the other an
urn; before her is a broken column, on
which rests a copy of the Book of Constitu-
tions, while Time behind her is attempting to
disentangle the ringlets of her hair. The
explanation of these symbols will be found
in their proper places in this work. Oliver,
in his Landmarks (ii., 146), cites this monu-
ment without any reference to its American
origin. Early in the last century the Master's
monument was introduced into the French
system, but its form was entirely different
from the one adopted in this country. It is
described as an obelisk, on which is inscribed
a golden triangle, in the center of which the
Tetragrammaton is engraved. On the top
of the obelisk is sometimes seen an urn pierced
by a sword. In the Scottish Rite an entire
degree has been consecrated to the subject
of the Hiramic monument. Altogether, the
monument is simply the symbolic expression

M00N MOPSES 491

religions. In Eg^ °6S was tlT^ ET^2^ ^ 472>> "^ ie
and bis the mSn; in «ff AM WuS rJ^11 aati-M'asonic excitement
sun, and Ashtoroth thfm^- Z &ee^ sS/^l v1** !lS violenoe m this

adored her as Diana, arid ILate- if ^ tif^^ ^ °?clal.act was to attest
mysteries of Ceres^^t!* Shi or tW rS'f1 ""J*011 ^ hjm, surrendering to
5!&^I^rto^dS^£ £*SSaUHT act °f ^corporation of

In short, moon-worsh p wS ^s^dtlv Hit fhf ^Ip?'ate pfowers that » might escape
seminated as sun-worship^ Masons retain" kturi ^ 0nm °f an , ^'Masonic Leg£
her image in their Rites, feaXthe l2 Lf.S'*w^ memorial, however, boldly
is a representation rftheSerst6 ft*?' ™^te KTt^ °f its,^Po^
as the sun rules over the dav the monTn™ ' ^! % v Srand. L°a^ has relinquished
sides over the nisftt- as t&^« ,2^tK ?°ne»of Tlts Masonic attributes or pieroga-
the year, so doeXWher the mon^S kTrLnn^T?0 ^S^' BF°- Moore
as the former is the king of XeXrTCts In KtfL'lMf1 ?? a °«rnalist.
of heaven, so is the latter theh- S • kS 3,j t 25 'he ^J^ed the Masonic Mirror,

Moore. Chart** Whl««nt » ,,. \Monihly Magazine, which he published for

Lodn » H«nnLX3* *iT?D .neDe? m ™e western States. With the exception
iioage, at tiauowell, with the consent and of the Constitution nf +v,o rt«r.j t „j~T

Lodge St. Andrew. In October, 1872, that Mopses. In 1738 PoDe Clement XTT

In rfjw/ifo Si, n u , -pk . the practise of the rites of Freemasonry.

St aK frww6 Cy^ar Df^eg. >n Several brethren in the Catholic StateTof

PrifS 1 7*!o JSf- ei?Ct<1 Germany unwilling to renounce the Order

Priest of thfora^H^Sw t,yw»rand aBiy* V"1 of Ending the ecclesiastical
rSS^JriSSE? P^ter. He was made authority, formed at Vienna, September 22,

V^T8 Tem?££. m B^ton Encampment 1738, under the name of Movses what wm

JSL^ffi ■XSftJ5?lw" Pretended to be a S a^S; to which

KwSF " n}^1 he was etect?d Grand vas in truth nothing else than an imitation of

aS^5^T^^I°TT^t Freemasonry under* a less oS«~ta:

w1"^ K was PateoniZed by the mostillus-

I^qS3^" ln 18P2 he received the Royal tnous persons of Germany, and many

and Select degrees in Boston Council, over Princes 6? the Empire were its ttartMaatanr

Ttt, r PreS'idn *S> years. ^ was the Duke of Bavari^ Re ally took it^der'

nf^'S?"1™1 Gra?d Cam?-General of the his protection. Hie titteS derived from the

1847 .SS'r ~? S^16*1 States in German word mops, sfgSS a KH£

ifm' T.i«2f2eral Grand Generahssnno in and was indicative of the mutual Melity w£L

Sted Sctftt4XT^^ of ?he b^ethren' thes? vS

^^wl a a * te,and m th e same year being characteristic of that animal. The

*Wil 1^ Secretary-General of the Holy alarm made for entrance was to imitate thl

Empire m the Supreme Council for the barking of a dog.

Northern Jurisdiction of the United States, ' The Mopses were an androgynous Order,

492

MORALITY

MORIN

?hat of Grand Master, whiA was held to "^ggjg^ygg An eminence situated
life. There was, however a Grand ^L"^^ part of Jerusalem. In
and the male and female heads oi the uraej- m u» have been culti-

Xrnately assumed, for « "^J",^ • H "I 'called "the threshing-floor

the supreme authority. ^/^Cn of Oman the Jebusite," from whom that
of the spirit of ^^'hwh?h monarXpurehased it for the purpose of plac-

in some degree paralyzed by the attacKs 01 , y Solomon subsequently

• the ChurchTthe society of Mopses «^ to "f^^^m^nificent Temple. Blount

^^Hty. In the American system it is Moriah was ^gJSS^S JESS

one of the three precious jewels of a M«ter ^?0^at^t Abraham was directed, to

F^^

and that tfie principle . which it ^ates ^fgZniwKpb* it md to them, as the
inevitably tend to nWke the brother ^bo obeys have XSemxfe, it is especially sacred, and,
their dictates a more virtuous man. Hence ^ "he 'Abrahamic legend,

the English lectures very property define M° rfah the ap%lla-

Freeniasonry to be 'a system of morahty. *^ ^£ f^^d floor of the Lodge, and as-
r^SLfoMm « ' is ob UgTby hT teZe to £ it as thfplace where what are called « the

of the

Mogu^f ^

t^SMLnlPhil/ixavhv vol ii., P. 122. Lon- Patent was granted, Thory, Kagon, Clayei.
Tn twTS • the " 'mo?al law" to and Lerming say by the Grand Council of
d °d' », Ik!' }„M f^,ft™e ^reafv cited refers, Emperorsof the East and West. Others say
Swhkh it °Sc&bShSw ofMalS' by ^ Grand Lodge. DaMo say^byti*
STCwas^^done, for it is evident that Gr^d Consistory of Pnncw of the Eoval

lEE^V>BohsnunMde«of"to Lata, of Frmt. and tto Onmd eojafd,

of SSSS5 which waT founded C^stotory. From the Gra^ I-odgehe »"

t UppTLus^tia, about 1722, by Count ceived the power to «tabheh
Zinzendorf , is said at one tune to have formed Lodge,- and from the Orand Councu or
a Sets "of religious Freemasons. For an Consistory the power to confer the higher

account of which, see Mustard Seed, Order of. degrees. • . , , mM

MOTran. William. Born in Culpeper Not long after receiving these powers,
OD™WvfeS>17m HepubfiriQ Morin sailed for America, and I established
hY 18$ a pwtaSW Exposition of Maaonry, Bodies of the Scottish Rite in St. Domingo
which attracted at the time more attention and Jamaica. He also appointed M M.
tb£n it dSrad. Morgan soon after disap- Hayes a Deputy Inspector-General for North
pXed, Se M were charged by some America. ^^^^^^^
SnZm«i of the Order with having removed Isaac da Costa a Deputy for South Carolina,
hteTby Mmem WW was the real fate and through him the Subhme degrees were
ofMoreanhw never been ascertained. There disseminated among the Masons of the United
are v^rW mX oflto disappearance, and States (See Scottish tiMe.} After appointing
mbselSent Residence in other countries, several Deputies. and establishing somebodies
IteS or^yTot be true, but it is certain in the West India Wands, Monn is lost sight
SSfthw" m T evidence of his death that of. ™^&PV^«tow&fM
wo^d be admitted in a Court of Probate, history, or of the time or place of ^isdeatii.
HVwu»* man of questionable character and Eagon, Thory, and Claydsay that Moruv tfas
SLolute hS, and his enmity to Masonry is a Jew; but ^ these wntera have jy/teaA all
■sMto .have originated from the refusal of the founders of the Scottish Rite m

MORITZ

we have no right to place any confidence in
their statements/ The name of Morin has
been borne by many French Christians of lit-
erary reputation, from Peter Morin, a learned
ecclesiastical writer of the sixteenth century,
to Stephen Morin, an antiquary and Protes-
tant clergyman, who died in 1700, and his son
Henry, who became a Catholic, and died in
1728.

Morltz, Carl Philipp. • A Privy Council-
lor, Professor, and Member of the Academy of
Sciences in Berlin, was born at Hameln on the
loth of September, 1757, and died the 26th of
June, 1793. Gadicke says that he was one of
the most celebrated authors of his age, and
distinguished by his works on the German
language. He was the author of several Ma-
sonic works, among which are his Contribw-
tions to the Philosophy of Life and the Diary of a
Freemason, Berlin, 1793, and &Bodk of Masonic
Songs.

Mormon Fattb. See Book of Mormon.

Morphey. The name of one of the twelve
Inspectors in the Eleventh Degree of the An-
cient and Accepted Scottish Bite; This name,
like the others in the samp catalogue, bids
defiance to any Hebraic derivation. They
are all either French corruptions, worse even
than Jakinai for Shekmah, or they have some
allusion to names or events connected with the
political intrigues of the exiled house of Stuart,
which had, it is known, a connection with some
of the higher degrees which sprang up at Arras,
and other places where Masonry is said to
have been patronized by the Pretender. This
word Morphey may, for instance, be a cor-
ruption of Murray. James Murray, the
second son of Lord Stormont, escaped to the
court of the Stuarts in 1715. He was a de-
voted adherent of the exiled family, and be-
came the governor of the young prince and the
chief minister of his father, who conferred
upon him the empty title of Earl of Dunbar.
H« died at Avignon in 1770. But almost
every etymology of this kind must be entirely
conjectural.

Morris, Robert, LL.D. Born August 31,
1818. Was first brought to Masonic light
March 5, 1846, in Oxford Lodge, at a place of
the same name in Mississippi. The life of
Bro. Morris was so active ana untiring for the
benefit of the Institution of Masonry, that he
had the opportunity of filling very many posi-
tions in all the departments of Masonry, and
was Grand Master of Masons of the Grand
Lodge of Kentucky in 1858-59. His writings
cover Masonic jurisprudence, rituals and
handbooks, Masonic belles-lettres, history
and biography, travels, and contributions to
The Review, Keystone, Advocate, N. Y. Dis-
patch, and other papers and periodicals. His
Masonic songs and poetic effusions stand out
in prominent volumes. He was the author of
We Meet upon the Level, which is sufficient to
render his name immortal. A complete
biography of Bro. Robert Morris would fill
volumes. He died in 1888. •

Mortality, Symbol of. The ancient
Egyptians introduced a skeleton at their

MOSAIC 493

feasts, to impress the idea of the evanescence of
all earthly enjoyments; but the skeletons or
deaths' heads did not make their appearance
in Grecian art, as symbols of mortality, until
later times, and on monuments of no artistic
importance. In the earliest periods of ancient
art, the Greeks and Romans employed more
pleasing representations, such as the flower
plucked from its stem, or the inverted torch.
The moderns have, however, had recourse to
more offensive symbolization. In their hatch-
ments or funeral achievements the heralds
employ a death's head and crossed bones, to
denote that the deceased person is the last of
his family. The Masons have adopted the
same symbol, and in all the degrees where it is
necessary to impress the idea of mortality, a
skull, or a skull and crossed bones, are used
for that purpose.

Mortar, Untempered. See Untempered
Mortar.

Mosaic Pavement. Mosaic work consists
properly of many little stones of different coW
ors united together in patterns to imitate a
painting. It was much practised among the
Romans, who called it musivum, whence the
Italians get their musaico^ the French their
mosaique, and we our mosaic. The idea that
the work is derived from the fact that Moses
used a pavement of colored stones in the
tabernacle has been long since exploded by
etymologists. The Masonic tradition is that
the floor of the Temple of Solomon was deco-
rated with a mosaic pavement of black and
white stones. There is no historical evidence
to substantiate this statement. Samuel Lee,
however, in his diagram of the Temple, rep-
resents not only the floors of the building, but
of all the outer courts, as covered with such a
pavement. The Masonic idea was perhaps
first suggested by this passage in the Gospel of
St. John (xix. 13). "when Pilate, therefore,
heard that saying, he brought Jesus forth, and
sat down in the judgment-seat in a place that
is called the Pavement, but in the Hebrew,
Gabbatha." The word here translated Pave-
ment is in the original Lithostroion, the very
word used by Pliny to denote a mosaic pave-
ment. The Greek word, as well as its Latin
equivalent, is used to denote a pavement
formed of ornamental stones of various colors,
precisely what is meant by a mosaic pave-
ment.

There was, thereforet a part of the Temple
which was decorated with a mosaic pavement.
The Talmud informs us that there was such a

Eavement in the conclave where the Grand
anhedrim held its sessions.
By a little torsion of historical accuracy, the
Masons have asserted that the ground floor
of the Temple was a mosaic pavement, and
hence, as the Lodge is a representation of the
Temple, that the floor of the Lodge should
also be of the same pattern.

The mosaic pavement is an old symbol of
the Order. It is met with in the earliest rit-
uals of the last century. It is classed among
the ornaments of the Lodge in combination
with the indented tessel ana the biasing star.

494 MOSAIC

Its party-colored stones of black and whfte
have been readily and appropriately inter-

Ereted as symbols of the evil and good of
umanlife.

Mosaic Symbolism. In the religion of
Moses, more than in any other which preceded
or followed it, is symbolism the predominating
idea. From the tabernacle, which may be con-
sidered as the central point of the whole system,
down to the vestments which clothed the serv-
ants at the altar, there will be found an un-
derlying principle of symbolism. Long before
the days of Pythagoras the mystical nature of
numbers had been inculcated by the Jewish
lawgiver, and the very name of God was con-
structed in a symbolical form, to indicate his
eternal nature. Much of the Jewish ritual of
worship, delineated in the Pentateuch with
so much precision as to its minutest details,
would almost seem puerile were it not for
the symbolic idea that is conveyed. So the
fringes of the garments are patiently described,
not as decorations, but that by them the peo-
ple, in looking upon the fringe, might "remem-
ber all the commandments of the Lord and
do them." Well, therefore, has a modem
writer remarked, that in the symbolism of the
Mosaic worship it is only ignorance that can
find the details trifling or the prescriptions
minute;' for if we recognize the worth and
beauty of symbolism, we shall in vain seek in
the Mosaic symbols for one superfluous enact-
ment or one superstitious idea. To the Mason
the Mosaic symbolism is very significant, be-
cause from it Freemasonry has derived and
transmitted for its own uses many of the most
precious treasures of its own symbolical art.
Indeed, except in some of the higher, and
therefore more modern degrees, the symbolism
of Freemasonry is almost entirely deduced
from the symbolism of Mosaism. Thus the
symbol of the Temple, which persistently
pervades the whole of the ancient Masonic
system, comes to us directly from the symbol-
ism of the Jewish tabernacle. If Solomon is
revered by the Masons as their traditional
Grand Master, it is because the Temple con-
structed by him was the symbol of the Divine
life to be cultivated in every heart. And this
symbol was borrowed from the Mosaic taber-
nacle; and the Jewish thought, that every
Hebrew was to be a tabernacle of the Lord,
has been transmitted to the Masonic system,
"which teaches that every Mason is to be a
temple of the Grand Architect. The Papal
Church, from which we get all ecclesiastical
symbolism, borrowed its symbology from the
ancient Romans. Hence most of the high
degrees of Masonry which partake of a Chris-
tian character are marked by Roman sym-
bolism transmuted into Christian. But Craft
Masonry, more ancient and more univer-
sal, finds its symbolic teachings almost ex-
clusively in the Mosaic symbolism instituted
in the wilderness.

If we inquire whence the Jewish lawgiver
derived the symbolic system which he intro-
duced into his religion, the history of his
life will readily answer the question. Philo-

MOST

Judasus says that "Moses was instructed by
the Egyptian priests in the philosophy of sym-
bols and hieroglyphics as well as in the mys-
teries of the sacred animals." The sacred his-
torian tells us that he was "learned in all the
wisdom of the Egyptians"; and Manetho and
other traditionary writers tell us that he was
educated at Heliopolis as a priest, under his
Egyptian name of Osarsiph, and that there he
was taught the whole range of literature and
science, which it was customary to impart to
the priesthood of Egypt. When, then, at the
head of his people, he passed away from the
servitude of Egyptian taskmasters, and began
in the wilderness to establish his new religion,
it is not strange that he should have given a
holy use to the symbols whose meaning he had
learned in his ecclesiastical education on the
banks of the Nile.

Thus is it that we find in the Mosaic symbol-
ism so many identities with the Egyptian
ritual. Thus the Ark of the Covenant, the
Breastplate of the High Priest, the Miter,
and many other of the Jewish symbols, will
find their analogies in the ritualistic ceremo-
nies of the Egyptians. Reghellini, who has
written an elaborate work on Masonry con-
sidered as the resjdt of the Egyptian, Jewish,
and Christian Religions, says on the subject:
"Moses, in his mysteries, and after him Sol-
omon, adopted a great part of the Egyptian
symbols, which, after them, we Masons have
preserved in our own."

Moses, iTfftt, which means drawn out; but
the true derivation is from two Egyptian
words, /to, mo, and owe*, oushes, signifying
saved from the water. The lawgiver of the
Jews, and referred to in some of the higher
degrees, especially in the Twenty-fifth Degree,
or Knight -of the Brazen Serpent in the Scot-
tish Rite, where he is represented as the pre-
siding officer. He plays also an important
part in the Royal Arch of the York and Amer-
ican Rites, all of whose ritual is framed on the
Mosaic symbolism.

Mossdorf, Friedrlch. An eminent Ger-
man Mason, who was born March 2, 1757, at
Eckartsberge, and died about 1830. He re-
sided in Dresden, and took an active part in
the affairs of Masonry. He was a warm sun-
porter of Fessler's Masonic reforms, and made
several contributions to the Freyberg FreU
maurerischen Taschenbuche in defense of Fess-
ler's system. He became intimately con-
nected with the learned Krause, the author of
The Three Most Ancient Records of the Masonic
Fraternity, and wrote and published in 1809 a
critical review of the work, in consequence of
which the Grand Lodge commanded him to
absent himself for an indefinite period from
the Lodges. Mosdorf then withdrew from
any further connection with the Fraternity.
His most valuable contributions to Masonic
literature are his additions and emendations
to Lenning's Encyclop&die der Freimaurerei.
He is the author also of several other works
of great value.

Most Excellent. The title given to a
Royal Arch Chapter, and to its presiding offi-

MOST

cer, the High Priest; also to the presiding
officer of a Lodge of Most Excellent Mas-
ters.

Most Excellent Master. The Sixth De-
gree in the York Bite. Its history refers to
the dedication of4he Temple by King Solo-
mon, who is represented by its presiding officer
under the title of Most Excellent. Its officers
are the same as those in a Symbolic Lodge.
There are, however, some rituals in which the
Junior Warden is omitted. This degree is
peculiarly American, it being practised in no
other country. It was the invention of Webb,
who organized the capitular system of Ma-
sonry as it exists in America, and established
the system of lectures which is the foundation
of all subsequent systems taught there.

Most Puissant. The title of the presiding
officer of a Grand Council of Royal and Select
Masters.

Most Worshipful. The title given to a
Grand Lodge and to its presiding officer, the
Grand Master. The title of Grand Master of
Pennsylvania is Right Worshipful.

Mot de Semestre. Half yearly word.
Every six months the Grand Orient of France
sends to each of the Lodges of its obedience a
password, to be used by its members as an
additional means of gaining admission into a
Lodge. Each Mason obtains this word only
from the Venerable of bis own Lodge. It was
instituted October 28, 1773, when the Duke
of Chartres was elected Grand Master.

Mother Council. The Supreme Council
of the Ancient and Accepted Scottish Rite for
the Southern Jurisdiction of the United States
of America, which was organized in 1801, at
Charleston, is called the "Mother Council of
the World," because from it have issued di-
rectly or indirectly all the other Supreme
Councils of the Rite which are now in exist-
ence, or have existed since its organization.

Mother Ledge. In the last century
certain Lodges in France and Germany as-
sumed an independent position, and issued
Charters for the constitution of Daughter
Lodges claiming the prerogatives of Grand
Lodges. Thus we find the Mother Lodge of
Marseilles, in France, which constituted many
Lodges. In Scotland the Lodge of Kilwinning
took the title of Mother Lodge, and issued
Charters until it was merged in the Grand
Lodge of Scotland. The system is altogether
irregular, and has no sanction in the present
laws of the Fraternity.

Motion. A motion when made by a
member cannot be brought before the Lodge
for deliberation unless it is seconded by an-
other member. Motions are of two kinds,
principal and subsidiary; a principal motion
is one that presents an independent propo-
sition for discussion. Subsidiary motions are
those which are intended to affect the prin-
cipal motion — such as to amend it, to lay it on
the table, to postpone it definitely or indefi-
nitely, or to reconsider it, all of which are gov-
erned by the parliamentary law under certain
modifications to suit the spirit and genius of
the Masonic organization. (See Dr. Mackey's

MOURNING 4&>

Treatise on Parliamentary Law as applied to
Masonic Bodies.)

Motto. In imitation of the sentences ap-
pended to the coats of arms and seals of the
gilds and other societies, the Masons have for
the different branches of their Order mottoes,
which are placed on their banners or put at
the head of their documents, which are ex-
pressive of the character and design, either of
the whole Order or of the particular branch to
which the motto belongs. Thus, in Ancient
Craft Masonry, we have as mottoes the sen-
tences, Ordo ab Chao, and Lux e tenebris; in
Capitular Masonry, Holiness to the Lord; in
Templar Masonry, In hoc signo vinces; in
Scottish Masonry, Ne plus ultra is the motto
of the Thirtieth Degree, and Sves mea in deo
est of the Thirty-second; while the Thirty-
third has for its motto Deus meumque Jus.
All of these will be found with their significa-
tion and origin in their appropriate places.

Mold. This word is very common in the
Old Constitutions, where it is forbidden that a
Freemason should give a mold to a rough
Mason, whereby, orcourse, he would be im-
parting to him the secrets of the Craft. Thus,
in the Harleian MS., No. 2054: "Alsoe that
noe Mason make moulds, square or rule to
any rough layers. Also, that no Mason set
noe laves within a lodge or without to haue
Mould Stones with one Mould of his worke-
iag." We find the word in Piers Plough'
man's Vision:

" If eny Mason there do makede a molds
With alle here wyse castes."

Parker (Gloss. Architect., p. 313) thus defines
it: "The model or pattern used by workmen,
especially by Masons, as a guide in working
mouldings and ornaments. It consists of a
thin board or plate of metal, cut to represent
the exact section of the mouldings to be
worked from it." In the Cooke MS. the word
maters is used, which is evidently a corruption
of the Latin matrix.

Mold Stone. In the quotation from the'
Harleian MS. in the preceding article, the ex-
pression mould stones occurs, as it does in
other Constitutions and in many old contracts.
It means, probably, large and peaked stones
for those parts of the building which were to
have moldings cut upon them, as window
and door jambs.

Mount Calvary. See Calvary.

Mount Caf . In the Mohammedan myth-
ology, a fabulous mountain which encircles the
earth. The home of the giants and fairies,
and rests upon the sacred stone Sakhral, of
which a single grain gives miraculous powers.
It is of an emerald color, and its reflected light
is the cause of the tints of the sky.

Mount Morlah. See Moriah.

Mount Sinai. See Sinai.

Mourning. The mourning color has been
various in different times and countries.
Thus, the Chinese mourn in white; the Turks
in blue or in violet; the Egyptians in yellow;
the Ethiopians in gray. In all the degrees
and rites of Masonry, with a single exception

496 MOUTH

black is the symbol of grief, and therefore the
mourning color. But in the highest degrees of
the Scottish Rite the mourning color, like that
used by the former kings of France, is violet.

Month to Ear. The Mason is taught by
an expressive symbol, to whisper good counsel
in hk brother's ear, and to warn him. of ap-
proaching danger. "It is a rare thing,'' says
Bacon, "except it be from a perfect and entire
friend, to have counsel given that is not bowed
and crooked to some ends which he hath that
giveth it." And hence it is an admirable
lesson, which Masonry here teaches us, to use
the lips and the tongue only in the service of a
brother.

Movable Jewels. See Jewels of a Lodge.

Mozart, 3. C. W. G. Born in 1756 at
Salzburg, and died December 5, 1791, at Vi-
enna. One of the greatest and most delight-
ful of musical composers. He first saw the
Masonio light about 1780, and was a member
of the Lodge "Zur gekronten Hoffnuag."
There were many musical compositions and
dedications to Masonry by this eminent com-
poser.

Muenter, Friederich. Born in 1781, and
died in 1830. He was Professor of Theology
in the University of Copenhagen, and after-
ward Bishop of Seeland. He was the author
of a treatise On the Symbols and Art Repre-
sentations of the Early Christians. In 1794 he
published his Statute Book of the Order of
Knights Templar, "Statutenbuch des Ordens
der Tempelherren "; a work which is one of
the most valuable contributions that we have
to the history of Templarism.

Munkhouse, D.D., Rev. Richard. The
author of A Discourse in Praise of Freemasonry,
8vo, Lond., 1805; An Exhortation to the Prac-
tice of those Specific Virtues which ought to pre-
vail in the Masonic Character, with Historical
Notes, 8vo, Lond., 1805; and Occasional Dis-
courses on Various Subjects, with Copious An-
notations, 3 vols., 8vo, Lond., 1805. This last
work contains many discourses on Masonic
subjects. Dr. Munkhouse was an ardent ad-
mirer and defender of Freemasonry, into which
• he was initiated in the Phoenix Lodge of Sun-
derland. On his removal to Wakefield, where
he was rector of St. John the Baptist's Church,
he united with the Lodge of Unanimity, under
the Mastership of Richard Linnecar, to whose
virtues and Masonic knowledge he has paid
a high tribute. Dr. Munkhouse died in the
early part of this century.

Murat, Joachim. Bom in 1771, executed
in 1815. The great cavalry general of Nape
leon, and titular king of Naples. In 1803 he
was appointed S. G. Warden in the Grand
Orient of France. When the fifth Supreme
Council of the World was established at
Naples, on June 11, 1809, by the Supreme
Council at Milan, a concordat became
necessary, and was executed May 3, 1811,
between the Grand Orient which was created
June 24, 1809, and the Supreme Council of
Naples, whereby the latter should have sole
control over the degrees beyond the eighteenth,
in like manner as signified in the concordat of

MUSICAL

France. King Joachim Murat accepted the su-
preme command of both bodies. The change
in his political surroundings allowed him no
permanent rest.

Murat, Joachim, Prince. Son of the
King of Naples. Was appointed Gtand Mas-
ter of the Grand Orient of France, and initi-
ated February 26, 1825. He resigned the
office in 1861.

Man, Christoph Gottlieb von. A dis-
tinguished historical and archeologioal writer,
who was bom at Nuremberg, in 1733, and
died April 8, 1811. In 1760 he published an
Essay on the History of the Greek Tragic Poets,
in 1777-82, six volumes of AnUquitm of Her-
culanceum, and several other historical works.
In 1803 he published an essay On the True
Origin of the Orders of Rosicrucianism and
Freemasonry, with an Appendix on the His-
tory of the Order of Templars. In this work,
Murr attempts to trace Freemasonry to the
times of Oliver Cromwell, and maintains that
it and Rosicrucianism had an identical origin,
and the same history until the year 1633,
when they separated.

Muscus Domus. In the early rituals of
the last century, the tradition is given, that
certain Fellow-Crafts, while pursuing their
search, discovered a grave covered with green
moss and turf, when they exclaimed, Muscus
Domus, Deo gralias, which was interpreted,
"Thanks be to God, our Master has a mossy
house." Whence a Mason's grave came to be
called Muscus Domus. But both the tradi-
tion and its application have become obsolete
in the modem rituals.

Music. One of the seven liberal arts and
sciences, whose beauties are inculcated in
the Fellow-Craft's Degree. Music is recom-
mended to the attention of Masons, because as
the "concord of sweet sounds" elevates the
generous sentiments of the soul, so should the
concord of good feeling reign among the breth-
ren, that by the union of friendship and
brotherly love the boisterous passions may
be lulled and harmony exist throughout the
Craft.

Musical Instruments, Ancient. As in

the Fellow-Craft's Degree, music is dilated
upon as one of the liberal arts, the sweet and
harmonious sounds being the representative
of that harmony which should ever exist
among the brethren, we are apt to inquire
what were the instruments used by the an-
cients in their mystical service. The oldest
ever discovered, we believe, is a small clay
pipe not over three inches in length, found by
Captain Willock among the presumed ruins of
Babylon; if so, it must be 2,600 years old.
By the use of the two finger holes, the intervals
of the common chord, Cf E, and G, are pro-
duced, or the harmonic triad. From the ruins
of Nineveh we have countless representations
of the harp, with strings varying from ten to
twenty-six; the lyre, identical in structure
with that of the Greeks; a harp-shaped in-
strument held horizontally, and the Six to ten
strings struck with a plectrum, which has
been termed the Asor, from its resemblance to

MUSTABD

the Hebrew instrument of that name. There
is also the guitar-shaped instrument, and a
double pipe with a single mouthpiece and
finger-holes on each pipe. The Assyrians used
musical bells, trumpets, flutes, drums, cym-
bals, and tambourines. The Abyssimans
call their lyre the Kissar (Greek, kithara).
There is also the flute, called Monaulos, which
m of great antiquity, and named by the
Egyptians Photins, or curved flute. The
crooked horn or trumpet, called Buccina, and
the Cithara, held sacred in consequence of its
shape being that of the Greek delta.

Mustard-Seed, Order of. (Der Orden
vom Senfkorn.) This association, whose mem-
bers also called themselves " The Fraternity of
Moravian Brothers of the Order of Religious
Freemasons," was one of the first innovations
introduced into German Freemasonry. It
was instituted in the year 1739. Ite mys-
teries were founded on that passage in the
fourth chapter of St. Mark's Gospel in which
Christ compares the kingdom of heaven to a
mustard-seed. The brethren wore a ring, on
Which was inscribed Keiner von uns lebt ihm
selber, i. e., "No one of us lives for himself."
The jewel of the Order was a cross of gold sur-
mounted by a mustard-plant in full bloom, '
with the motto. Quod fuit ante nihil, i. e.,
"What was before nothing." It was sus-
pended from a green ribbon. The professed
object of the association was, through the in-
strumentality of Freemasonry, to expend the
kingdom of Christ over the world. It has
lone been obsolete.

Mata. The Roman goddess of silence.

Muttoa or Bf&thura. The birthplace of
the Hindu Redeemer, Krishna. The capital
of a district in the Northwest Provinces of
British India.

Myrrh. A resinous gum of a tree growing
in Arabia, valued from the most ancient times.
(Gen. xxxvii. 25.) It was among the presents
Jacob sent to Egypt, and those brought to the
infant Jesus by the wise men of the East.

Myrtle. The sacred plant of the Eleusin-
ian mysteries, and analogous in its symbol-
ism to the acacia of the Masons.

Mystagogue. The one who presided at
the Ancient Mysteries, and explained the
sacred things to the candidate. He was also
called the faierophant. The word, which is
Greek, signifies literally one who makes or
conducts an initiate.

Mysteries, Ancient. Each of the Pagan
gods, says Warburton (Div. Leg,, I., ii., 4), had,
besides the public and open, a secret worship
paid to him, to which none were admitted but
those who had been selected by preparatory
ceremonies called Initiation. This secret wor-
ship was termed the Mysteries. And this is
supported by Strabo (lib. x., cap. 3), who says
that it was common, both to the Greeks and
the Barbarians, to perform their religious cere-
monies with the observance of a festival, and
that they are sometimes celebrated publicly,
and sometimes in mysterious privacy. Noel
(Diet, de la Fable) thus defines them: Secret
ceremonies which were practised in honor of

MYSTEEIES 497

certain gods, and whose secret was known to
the initiates alone, who were admitted only
after long and painful trials, whieh it was more
than their life was worth to reveal.

As to their origin, Warburton is probably
not wrong in hjs statement that the first of
which we have any account are those of Isis
ancTOsiris in Egypt; for although those of
Mithras came into Europe from Persia, they
were, it is supposed, carried from Egypt by
Zoroaster.

The most important of these mysteries were
the Osiric in Egypt, the Mithraic in Persia,
the Cabiric in Thrace, the Adonisrian in Syria,
the Dionysiac and Eleusinian in Greeoe, the
Scandinavian among the Gothio nations, and
the Druidical among the Celts.

In all these mysteries we find a singular
unity of design, clearly indicating a common
origin, and a purity of doctrine as evidently

graving that this common origin was not to
e sought for in the popular theology of the
Pagan world. The ceremonies of initiation
were all funereal in their character. They
celebrated the death and the resurrection of
some cherished being, either the object of
esteem as a hero, or of devotion as a god.
Subordination of degrees was instituted, and
the candidate was subjected to probations
varying in their character and severity; the
rites were practised in the darkness of night,
and often amid the gloom of impenetrable
forests or subterranean caverns; and the full
fruition of knowledge, for which so much' labor
was endured, and bo much danger incurred,
was not attained until the aspirant, well tried
and thoroughly purified, had reached the place
of wisdom and of light.

These mysteries undoubtedly owed their
origin to the desire to establish esoteric phi-
losophy, in which should be withheld from
popular approach those sublime truths which
it was supposed could only be entrusted to
those who nad been previously prepared for
their reception. Whence these doctrines were
originally derived it would be impossible to
say ; but I am disposed to accept Creuzer's
hypothesis of an ancient and highly; instructed
body of priests, having their origin either in
Egypt or in the East, from whom was derived
religious, physical, and historical knowledge,
under the veil of symbols. 1

By this confinement of these doctrines to a
system of secret knowledge, guarded by the
most rigid rites, could they only expect to pre-
serve them from the superstitions, innovations,
and corruptions of the world as it then existed.
"The distinguished few," says Oliver (Hist.
Init., p. 2), "who retained their fidelity, un-
contaminated by the contagion of evil exam-
ple, would soon be able to estimate the su-
perior benefits of an isolated institution,
whioh afforded the advantage of a select soci-
ety, and kept at an unapproachable distance
the profane scoffer, whose presence might pol-
lute their pure devotions and social converse,
by contumelious language or unholy mirth."
And doubtless the prevention of this intrusion,
and the preservation of these sublime truths.

498 MYSTERIES

was the original object of the institution of the
ceremonies of initiation, and the adoption of
other means by which the initiated could be
recognized, and the uninitiated excluded.
Such was the opinion of Warburton, who says
that "the mysteries were at first the retreats
of sense and virtue, till time corrupted them in
most of the gods."

The Abbe Robin in a learned work on this
subject entitled Recherckes sur lea Initiations
-Anciens et Modernes (Paris, 1870), places the
origin of the initiations at that remote period
when crimes first began to appear upon earth.
The vicious, he remarks, were urged by the
terror of guilt to seek among the virtuous for
intercessors with the Deity. The latter, re-
tiring into solitude to avoid the contagion of
growing corruption, devoted themselves to a
Bfe of contemplation and the cultivation of
several of the useful sciences. The periodical
return of the seasons, the revolution of the
stars, the productions of the earth, and the
various phenomena of nature, studied with
attention, rendered them useful guides to men,
both in their pursuits of industry and in their
social duties. These recluse students in-
vented certain signs to recall to the remem-
brance of the people the times of their festi-
vals and of their rural labors, and hence the
origin of the symbols and hieroglyphics that
were in use among the priests of all nations.
Having now become guides and leaders of the
people, these sages, in order to select as asso-
ciates of their learned labors and sacred func-
tions only such as had sufficient merit and
capacity, appointed strict courses of trial and
examination, and this, our author thinks,
must have been the source of the initiations of
antiquity. The Magi, Brahmans, Gymnoso-
phists; Druids, and priests of Egypt, lived
thus in sequestered habitations and subter-
ranean caves, and obtained great reputation
by their discoveries in astronomy, chemistry,
and mechanics, by their purity of morals, and
by their knowledge of the science of legislation.
It was in these schools, says M. Robin, that
the first sages and legislators of antiquity were
f ormed, and in them he supposes the doctrines
taught to have been the unity of God and the
immortality of the soul; and it was from these
mysteries, and their symbols and hieroglyph-
ics, that the exuberant fancy of the Greeks
drew muoh of their mythology.

Warburton deduces from the ancient writ-
ers—from Cicero and Porphyry, from Origen
and Celsus, and from others — what was the
true object of the mysteries. They taught
the dogma of the unity of God in opposition
to the polytheistic notions of the people, and
in connection with this the doctrine of a future
life, and that the initiated should be happier
in that state than all other mortals; that while
the souls of the profane, at their leaving the
body, stuck fast in mire and filth and re-
mained, in darkness, the souls of the initiated
winged their flight directly to the happy
islands and the habitations of the gods.
"Thrice happy they," says Sophocles, "who
descended to the shades below after having

MYSTERIES

beheld these rites; for they alone have life in
Hades, while all others suffer there every kind
of evil." And Isocrates declares that "those
who have been initiated in the mysteries, en-
tertain better hopes both as to the end of life
and the whole of futurity."

Others of the ancients have given us the
same testimony as to their esoteric character.
"All the mysteries," says Plutarch, "refer to a
future life and to the state of the soul after
death." In another place, addressing his
wife, he says, "We have been instructed, in
the religious rites of Dioriysus, that the soul
is immortal, and that there is a future state of
existence." Cicero tells us that, in the mys-
teries of Ceres at Eleusis, the initiated were
taught to live happily and to die in the hope of
a blessed futurity. And, finally, Plato in-
forms us that the hymns of Musaeus, which
were sung in the mysteries, celebrated the
rewards and pleasures of the virtuous in an-
other life, and the punishments which awaited
the wicked.

These sentiments, so different from the de-
based polytheism which prevailed among the
uninitiated, are the most certain evidence that
the mysteries arose from a purer source than
that which gave birth to the religion of the
vulgar.

I must not oass unnoticed Faber's notion of
their arkite origin. Finding, as he did, a pro-
totype for every ancient cultus in the ark of
Noah, it is not surprising that he should apply
his theory to the mysteries. " The initiations,
he says (Orig. Pag. Idol., II., iv., 5), "into the
mysteries scenically represented the mythic
descent into Hades and the return from thence
to the light of day, by which was meant the
entrance into the ark and the subsequent lib-
eration from its dark enclosure. They all
equally related to the allegorical disappear-
ance, or death, or descent of the great father,
at their commencement; and his invention,
or revival, or return from Hades, at their con-
clusion."

Dollinger (ffent. and Jew, i., 126) says,
speaking of the mysteries, "the whole was a
drama, the prelude to which consisted in puri-
fications, sacrifices, and injunctions with re-
gard to the behavior "to be observed. The
adventures of certain deities, their sufferings
and joys, their appearance on earth, and rela-
tions to mankind, their death, or descent to
the nether world, their return, or their rising
again — all these, as symbolizing the life of
nature, were represented in a connected series
of theatrical scenes. These representations,
tacked on to a nocturnal solemnity, brilliantly
got up, particularly at Athens, with all the re-
sources of art and sensual beauty, and accom-
panied with dancing and song, were eminently
calculated to take a powerful hold on the im-
agination and the heart, and to excite in the
spectators alternately conflicting sentiments
of terror, and calm, sorrow, and fear, and
hope. They worked upon them, now by agi-
tating, now by soothing, and meanwhile had a
strong bearing upon susceptibilities and capac-
ities of individuals, according as their several

MYSTERIES

dispositions inclined them more to reflection
and observation, or to a resigned credulity."

_ Bunsen (God in History, IL, b. iv., ch. 6)
gives the most recent and the most philo-
sophic idea of the character of the mysteries
They did, he says, "indeed exhibit to the in-
itiated coarse physical symbols of the genera-
tive powers , of Nature, and of the universal
Natoe herself, eternally, self-sustaining
through all transformations; but the religious
element of the mysteries consisted in the rela-
tions of the universe to the soul, more espe-
cially after death. Thus, even without phflo-
sophjc proof, we are justified in assuming that
the Nature symbolism referring to the Zodiac
formed a mere framework for the doctrines
relating to the soul and to the ethical theory
of the universe. So, likewise, in the Samo-
thracian worship of the Kabiri, the contest
waged by the orb of day was represented by
the story of the three brothers (the seasons of
the year), one of whom is continually slain by
the other two, but ever and anon arises to life
again. But here, too, the beginning and end
of the worship were ethical. A sort of confes-
sion was demanded of thecandidates before ad-
mission, and at the close of the service the vic-
torious God (Dionysus) was displayed as the
Lord of the spirit. Still less, however,-did theo-
rems of natural philosophy form the subject-
matter of the Eleusinian mysteries, of which,
on the contrary, psychical conceptions were
the beginning and the end. The predominat-
ing idea of these conceptions was that of the
soul as a Divine, vital force, held captive here
on earth and sorely tried: but the initiated
were further taught to look forward to a final
redemption and blessedness for the good and
pious, and eternal torment after death for the
wicked and unjust."

The esoteric character of the mysteries
was preserved by the most powerful sanctions.
An oath of secrecy was administered in the
most solemn form to the initiate, and to vio-
late it was considered a sacrilegious crime, the
prescribed punishment for which was imme-
diate death, and we have at least one instance
in Livy of the infliction of the penalty. The
ancient writers were therefore extremely re-
luctant to approach the subject, and Lobeck
gives, in his Aglaophamus (vol. i., app. 131,
151; ii., 12, 87), several examples of the cau-
tious manner m which they shrunk from di-
vulging or discussing any explanation of a
symbol which had been interpreted to them in
the course of initiation. I would forbid, says
Horace (L. Hi., Od. 2, 26), that man who
would divulge the sacred rites of mysterious
Ceres from being under the same roof with me,
or from setting sail with me in the same pre-
carious bark.

On the subject of their relation to the rites
of Freemasonry, to which they bear in many
respects so remarkable a resemblance, that
some connection seems necessarily implied
there are five principal theories. The first is
that embraced and taught by Dr. Oliver
namely, that they are but deviations from that
common source, both of them and of Free-

MYSTEBJES

499

masonry the patriarchal mode of worship es-
tablished by God himself. With this pure
system of truth, he supposes the science of
l<Veemaaonrv to have been coeval and identi-
ned. But the truths thus revealed by divinity
came at length to be doubted or rejected
through the imperfection of human reason,
and though the visible symbols were retained
in the mysteries of the Pagan world, then-
true interpretation was lost.

There is a second theory which, leaving the
origin of the mysteries to be sought in the
patriarchal doctrines, where Oliver las placed
it, finds the connection between them and
Freemasonry commencing at the building of
King Solomon's Temple. Over the construc-
tion of this building, Hiram, the Architect of
Tyre presided At Tyre the mysteries of
iJacchus had been introduced by the Dio-
nysian Artificers, and into their fraternity
Hu-am, in all probability, had, it is necessa-
rily suggested, been admitted. Freemasonry,
whose tenets had always existed in purity
among the immediate descendants of the
patriarchs, added now to its doctrines' the
guard of secrecy, which, as Dr. Oliver himself
remarks, was necessary to preserve them from
perversion or pollution.
a A tJJfd tlleoiy has been advanced by the
Abbe Robin, in which he connects Freema-
sonry indirectly with the mysteries, through
the intervention of the Crusaders. In the
work already cited, he attempts to deduce

«y«4»- aiieouy viiaxlj ne attempts to deduce,
from the ancient initiations, the orders of
chivalry, whose branches, he says, produced
the Institution of Freemasonry.

A fourth theory, and this has been recently
advanced by the Rev. Mr. King in his treatise
Un the Gnostics, is that as some of them, espe-
cially those of Mithras, were extended beyond
the advent of Christianity, and even to the
very commencement of the Middle Ages, they
were seized upon by the secret societies of
that period as a model for their organization,
and that through these latter they are to be
traced to Freemasonry.

But perhaps, after all, the truest theory is
that which would discard all successive links
in a supposed chain of descent from the mys-
teries to Freemasonry, and would attribute
then* close resemblance to a natural coinci-
dence of human thought. The legend of the
Third Degree, and the legends of tie Eleusin-
,ani tnf Cabiric, the Dionysian, the Adonic,
and all the other mysteries, are identical in
their object to teach the reality of a future life;
and this lesson is taught in all by the use of the
same symbolism, and, substantially, the same
scenic representation. And this is not be-
cause the Masonic rites are a lineal succession
from the Ancient Mysteries, but because there
has been at all times a proneness of the human
heart to nourish this belief in a future life, and
the proneness of the human mind to clothe
this belief in a symbolic dress. And if there is
any other more direct connection between them
it must be sought for in the Roman Colleges
of Artificers, who did, most probably, exercise
some influence over the rising Freemasons of

500

MYSTERIES

the early ages, and who, as the contemporaries
of the mysteries were, we may well suppose,
imbued with something of their organization.

I conclude wi& a notice of their ultimate
fate. They cobtimied to flourish until long
after the Christian era; but they at length
degenerated. ?n $he fourth century, Chris-
tianity had begua to triumph. Ihe Pagans,
desirous of making converts, threw open the
hitherto inaccessibje portals of their mys-
terious rites. The strict scrutiny of the can-
didate's past life, and the demand for proofs
of irreproachable conduct, were no tonger
deemed indispensable. The vile and the
vicious were indiscriminately, and even with
avidity, admitted to participate in privileges
which were once granted only to the noble and
the virtuous. The sun of Paganism was set-
ting, and its rites had become contemptible
and corrupt. Their character was entirely
changed, and the initiations were indiscrim-
inately sold by peddling priests, who wan-
dered through the country, to every applicant
who was willing to pay a trifling fee for that
which had once been refused to the entreaties
of a monarch. At length these abominations
attracted the attention of the emperors, and
Constantino and Gratian forbade their cele-
bration by night, excepting, however, from
these edicts, the initiations at Eleusis. But
finally Theodosius, by a general edict of pro-
scription, ordered the whole of the Pagan mys-
teries to be abolished, in the four hundred and
thirty-eighth year of the Christian era, and
eighteen hundred years after then- first estab-
lishment in Greece.

Clavel, however, says that they did not en-
tirely cease until the era of the restoration of
learning, and that during a part of the Middle
Ages the mysteries of Diana, under the name
of the "Courses of Diana," and those of Pan,
under that of the "Sabbats," were practised
in country places. But these were really only
certain superstitious rites connected with the
belief in witchcraft. The mysteries of Mith-
ras, which, continually attacked by the f ath-
ers of the Church, lived until the beginning of
the fifth century, were, I think, the last oi the
old mysteries which had once exerasepV so
muchinfluence over the Pagan world and the
. Pagan religions. , ...

Mysteries, Mexican. Instituted among
the Mexicans (Aztecs), and were of a sacred
nature. The adherents adopted the worship
of some special deity, Quetzalcoatl (the Mex-
ican Savior), under secret rites, and rendered
themselves seclusive. A similar order was
that called Tlamacazaiotl, also the order
known as Telpochtliztfi. It is understood
that under the sway of the Aztecs, the Mex-
ican Mysteries had some Masonic affinities,
(See Aztec Writings.)

Mystery. Prom the Greek wwww,
secret, something to be concealed. The gUds
or companies of the Middle Ages, out of which
we trace the Masonic organization, were called
mysteries, because they had trade-secrets,
the preservation of which was a pnmary
ordination of these fraternities. Mys»

MYSTICISM

tery" and "Craft" came thus to be synony-
mous words. In this secondary sense we
speak of the "Mystery of the Stone-Masons"
as equivalent to the "Craft of the Stone-
Masons." But the Mystery of Freemasonry
refers rather to the primary meaning of the
word as immediately derived from the Greek.

Mystes. (From the Greek nfo, to skut
the eyes.) One who had been initiated into
the Lesser Mysteries of Paganism. He was
now blind; but when he was initiated into the
Greater Mysteries, he was oailed an Epopt,
or one who saw.

The Mystes was permitted to proceed no
farther than the vestibule or porch of the
temple. To the Epopts only was accorded
the privilege of admission to the adytum or
sanctuary. A female initiate was called a
Mystis. , . . ,

Mystical. A word applied to any lan-
guage, symbol, or ritual which is understood
only by the initiated. The word was first
used by the priests to describe their mysteri-
ous rites, and them borrowed by the philoso-
phers to be applied to the inner, esoteric doc-
trines of their schools. In this sense we speak
of the mystical doctrines of Speculative Ma-
sonry. Suidas derives the word from the
Greek to close, and especially to close the
lips. Hence the mystical is that about which
the mouth should be closed.

Mysticism. A word applied in religious
phraseology to any views or tendencies which
aspire to" more direct communication between
God and man by the inward perception of the
mind than can be obtained through revela-
tion. " Mysticism," says Vaughan {Hours with
the Mystics, i., 19), "presents itself in all it*
phases as more or less the religion, of internal
as opposed to external revelation — of heated
feeling, sickly sentiment, or lawless imagWia-
tibn, as opposed to that reasonable belief in
which the intellect and the heart, the inward
witness and the outward, are alike engaged."
The Pantheism of some of the ancient philoso-
phers and of the modern Spinoaaists, the Spec-
ulations of the Neoplatonists, the Anabaptism
of Munster, the system of Jacob Behmen, the
Quietism of Madame Guyon, the doctrines of
the Bavarian Illuminati, and the reveries of
Swedenborg, all partake more or less of the
spirit of mysticism. The Germans have two
words, mystik and mysticismus*— the former of
which they use in a favorable, the latter in an
unfavorable sense. Mysticism is with them
only another word for Pantheism, between
which and Atheism there is but little differ-
ence. Hence a belief in mysticism is with the
German Freemasons a disqualification for in-
itiation into the Masonic rites. Thus the sec-
ond article of the Statutes of the Grand Lodge
Of Hanover prescribes that "ein Freimaurer
muss vom Mysticismus und Atheismus gleich
weit entfernt stehen," i. e., "a Freemason
must be equally distant from Mysticism and
Atheism." Gadicke (Freimaurer-LexiconHhxiB
expresses the German sentiment; "Etwas
mystisch sollte wohl jeder Mensch seyn, aber
man hiite sioh v«r grobem Mysticismus, i. e.f

MYSTIC

"Every man ought to be somewhat mystical,
but should guard against coarse mysticism."

Mystic Crown, Kaights and Compan-
ions of the. A society formed by the ad-
herents of Mesmer, in August, 1787, of a benef-
icent, non-political, and non-sectarian nature,
to which Master Masons only were admitted.

Mystic Tie. That sacred and inviolable
bond which unites men of the most discord-
ant opinions into one band of brothers, which
gives but one language to men of all nations
and one altar to men of all religions, is prop-
erly, from the mysterious influence it exerts,
denominated the mystic tie; and Freemasons,
because they alone are under its influence, or
enjoy its benefits, are called "Brethren of the
mystic tie."

Myth* The word myth, from the Greek
pWos. a story, in its' original acceptation, sig-
jiified simply a statement or narrative of an
event, without any necessary implication of
truth or falsehood; but, as the word is now
used, it conveys the idea of a personal narra-
tive of remote date, which, although not neces-
sarily untrue, is certified only by the internal
evidence of the tradition itself. This defini-
tion, which is substantially derived from Mr.
Grote (Hist, of Greece, toL i., ch. xvi., p. 295),
may be applied without modification to the
myths of Freemasonry, although intended by
the author only for the myths of the ancient
Greek religion.

The myth, then, is a narrative of remote
date, not necessarily true or false, but whose
truth can only be certified by internal evidence.
The word was first applied to those fables of
the Pagan gods which have descended from
the remotest antiquity, and in all of which
there prevails a symbolic idea, not always,
however, capable of a positive interpretation.
As applied to Freemasonry, the words myth
and legend are synonymous.
: From this definition it will appear that the
myth is really only the interpretation of an
idea. But how we are to read these myths
will best appear from these noble words of
Max Miiller (.Science of Lang,, 2dSer., p. 578):
"Everything is true, natural, significant, if we
enter with a reverent spirit into the meaning
of ancient art and ancient language. Every-
thing becomes false, miraculous, and unmean-
ing, if we interpret the deep and mighty words
of the seers or old in the shallow and feeble
Sense of modern' chroniclers."

A fertile source of instruction in Masonry is
to be found in its traditions and mythical
legends; not only those which are incorpo-
rated into its ritual and are exemplified in its
ceremonies, but those also which, although
forming no part of the Lodge lectures, have
been orally transmitted as portions of its his-
tory, and which, only within a comparatively
recent period, have been committed to writ-
ing. But for the proper appreciation of these
traditions some preparatory knowledge of
the general character of Masonic myths is
necessary. If all the details of these tradi-

MYTH 501

tions be considered as asserted historical facts,
seeking to convey nothing more nor less than
historical information, then the improbabili-
ties and anachronisms, and other violations
of historical truth which distinguish many of
them, must cause them to be rejected by the
scholar as absurd impostures. But there is
another and a more advantageous view in
which these traditions are to be considered.
Freemasonry is a symbolic institution— «very-
thing in and about it is symbolic — and nothing
more eminently so than its traditions. Al-
though some of them — as, for instance, the
legend of the Third Degree— have in all

frobability a deep substratum of truth lying
eneath, over this there is superposed a beauti-
ful structure of symbolism. History has, per-
haps, first suggested the tradition; but then
the legend, like the myths of the ancient poets,
becomes a symbol, which is to enunciate some
sublime philosophical or religious truth. Read
in this way, and in this way only, the myths
or legends and traditions of Freemasonry will
become interesting and instructive. (See
Legend.)

Myth, Historical. An historical myth is a
myth that has a known and recognized foun-
dation in historical truth, but with the admix-
ture of a preponderating amount of fiction in
the introduction of personages and circum-
stances. Between the historical myth and
the mythical history, the distinction cannot
always be preserved, because we are not al-
ways able to determine whether there is a pre-
ponderance of truth or of fiction in the legend
or narrative under examination.

Mythical History' A myth or legend, in
which the historical and truthf ul greatly pre-
ponderate over the inventions of fiction, may
be called a mythical history. Certain por-
tions of the legend of the Third Degree have
such a foundation in fact that they consti-
tute a mythical history, while other portions,
added evidently for the purposesof symbolism,
are simply an historical myth.

Mythology. Literally, the science of
myths; and this is a very appropriate defini-
tion, for mythology is the science which treats
of the religion of the ancient Pagans, which
was almost altogether founded on myths or

Eopular traditions and legendary tales; and
ence Keightly {Mythol. of Ancient Greece and
Italy, p. 2jsays that "mythology may be re-
garded as the repository of the early religion
of "the people." Its interest to a Masonic
student arises from the constant antagonism
that existed between its doctrines ana those
of the Primitive Freemasonry of antiquity and
the light that the mythological mysteries
throw upon the ancient organisation of Spec-
ulative Masonry.

Myth, Philosophical. This is a myth or
legend that is almost wholly unhistorical, and
which has been invented only for the purpose
of enunciating and illustrating a particular
thought or dogma. The legend of Euclid is
clearly a philosophical myth.

502

NAME

N. (Heb. 3.) The fourteenth letter in the
English and Hebrew alphabets; its numerical
value is 50, and its definition, fish. As a final,
Nun is written ), and then is of the value of
700. The Hebrew Divine appellation is
or Formiddtriiis.

Naamah. The daughter of Lamech. To
her the "Legend of the Craft" attributes the
invention of the art of weaving, and she is
united with her three brothers, by the same
legend, in the task of inscribing the several
sciences on two pillars, that the knowledge of
them might be preserved after the flood.

JTabsum. See Schools of the Prophets.

Naharda, Brotherhood of. After the
destruction of the Solomonial Temple, the
captives formed an association while slaves at
Naharda, on the Euphrates, and are there said
to have preserved the secret mysteries.

Naked. In Scriptural symbology, naked-
ness denoted sin, and clothing, protection.
But the symbolism of Masonry on this sub-
ject is different. There, to be ''neither naked
nor clothed" is to make no claim through
worldly wealth or honors to preferment in
Masonry, where nothing but internal merit,
which is unaffected by the outward appear-
ance of the body, is received as a reeom
mendation for admission.

Name of God. A reverential allusion to
the name of God, in some especial and peculiar
form, is to be found in the doctrines and cere-
monies of almost all nations. This unutter-
able name was respected by the Jews under the
sacred form of the word Jehovah. Among the
Druids, the three letters I. O. W. constituted
the name of Deity. They were never pro-
nounced, says Giraldus Cambrensis, but an-
other and less sacred name was substituted for
them. Each letter was a name in itself. The
first is the Word, at the utterance of which in
the beginning the world burst into existence;
the second is the Word, whose sound still con-
tinues, and by which all things remain in exist-
ence; the third is the Word, by the utterance
of which all things will be consummated in
happiness, forever approaching to the imme-
diate presence of the Deity. The analogy be-
tween this and the past, present, and future
significations contained in the Jewish Tetra-
grammaton will be evident.

Among the Mohammedans there is, a science
called ISM ALLAH, or the science of the
name of God. "They pretend," says Nie-
buhr, "that God is the lock of this science,
and Mohammed the key; that, consequently,
none but Mohammedans can attain it; that
it discovers what passes in different countries;
that it familiarizes the possessors with the
genii, who are at the command of the initiated,
and who instruct them; that it places the
winds and the seasons at their disposal, and
heals the bites of serpents, the lame, the
maimed, and the blind.

In the chapter of the Koran entitled Araaf,
it is written : ' ' God has many excellent names.

Invoke him by these names, and separate
yourselves from them who give him false
names." The Mohammedans believe that
God has ninety-nine names, which, with that
of Allah, make one hundred; and, therefore,
their chaplets or rosaries are composed of one
hundred beads, at each of which they invoke
one of these names; and there is a tradition,
that whoever frequently makes this invoca-
tion will find the gates of Paradise open to
him. With them ALLAH is the Ism al adhem,
the Great Name, and they bestow upon it all
the miraculous virtues which the Jews give to
the Tetragrammaton. This, they say, is the
name that was engraven on the stone which
Japheth gave to his children to bring down
ram from heaven; and it was by virtue of this
name that Noah made the ark float on the
waters, and governed it at will, without the
aid of oars or rudder.

Among the Hindus there was the same ven-
eration of the name of God, as is evinced in
their treatment of the mystical name AUM.
The "Institutes of Menu" continually refer
to the peculiar efficacy of this word, of which it
is said, "All rites ordained in the Veda, obla-
tions to fire, and solemn sacrifices pass away;
but that which passes not away is the syllable
AUM, thence called aishara, since it is a sym-
bol of God, the Lord qf created beings."

There was in every ancient nation a sacred
name given to the highest god of its religious
faith, besides the epithets of the other and
subordinate deities. The old Aryans, the
founders of our race, called their chief god
DYAUS, and in the Vedas we have the invo-
cation to Dyaus Pitar, which is the same as
the Greek Z«u mtrrip, and the Latin, Jupiter,
all meaning the Heaven-Father, and at. once
reminding us of the Christian invocation to
"Our Father which art in heaven."

There is one incident in the Hindu mythol-
ogy which shows how much the old Indian
heart yearned after this expression of the
nature of Deity by a name. There was a name-
less god, to whom, as the "source of golden
light," there was a worship. This is expressed
in one of the Veda hymns, where the invoca-
tion in every stanza closes with the exclama-
tion, "Who is the god to whom we shall offer
our sacrifice?" Now, says Bunsen (God in
History, i., 302); "the Brahmanic expositors
must needs find in every hymn the name of a
god who is invoked in it, and so, in this case,
they have actually invented a grammatical
divinity, the god Who." What more preg-
nant testimony could we have of the tend-
ency of man to seek a knowledge of the Di-
vine nature in the expression of a name?

The Assyrians worshiped Assur, or Asarac,
as their chief god. On an obelisk, taken from
the palace of Nimrod, we find the inscription,
"to Asarac, the Great Lord, the King of all
the great gods."

Of the veneration of the Egyptians for the
name of their supreme god, we have a striking

NAME

evidence in the writings of Herodotus, the
Father of History, as he has been called, who
during a visit to Egypt was initiated into the
Osirian mysteries. Speaking of these initia-
tions, he says (B. ii., c. 171), "the Egyptians
represent by night his sufferings, whose name
I refrain from mentioning." It was no more
lawful among the Egyptians than it was
among the Jews, to give utterance aloud to
that Holy Name.

At Byblos the Phoenicians worshiped EUun,
the Most High God. From him was de-
scended^, whom Philo identifies with Saturn,
and to whom he traces the Hebrew Elohim.
Of this EL, Max Miiller says that there was
undeniably a primitive religion of the whole
Semitic race, and that the Strong One in
Heaven was invoked under this name by the
ancestors of the Semitic races, before there
were Babylonians in Babylonia, Phoenicians
in Sidon and Tyre, or Jews in Mesopotamia
and Jerusalem. If so, then the Mosaic adop-
tion of Jehovah, with its more precise teach-
ing of the Divine essence, was a step in the
rjrogress to the knowledge of the Divine

In China there is an infinite variety of
names of elemental powers, and even of an-
cestral spirits,who are worshiped as subordi-
nate deities: but the ineffable name is TIEN,
compounded of the two signs for great and one,
and which the Imperial Dictionary tells us
signifies "The Great One — He that dwells on
high, and regulates all below."

Drummond (Origines) says that ABAUE
was the name of the Supreme Deity among
the ancient Chaldeans. It is evidently the
Hebrew 118 28, and signifies "The Father of
Light."

The Scandinavians had twelve subordinate
gods, but their chief or Bupreme deity was
Al-Fathr, or the AU Father.

Even among the red men of America we
find the idea of an invisible deity, whose name
was to be venerated. Garcilasso de la Vega
tells us that while the Peruvians paid public
worship to the sun, it was but as a symbol of
the Supreme Being, whom they called Pach-
acamac, a word meaning "the soul of the
world, and which was so sacred that it was
spoken only with extreme dread.

The Jews had, besides the Tetragramma-
ton or four-lettered name, two others: one
consisting of twelve and the other of forty-
two letters. But Maimonides, in his More
Nevochim (p. i., clxii.), remarks that it is
impossible to suppose that either of these
constituted a single name, but that each
must have been composed of several words,
which must, however, have been significant
in making man approximate to a knowledge
of the true essence of God. The Kabbalis-
tical book called the Sohar confirms this
when it tells us that there are ten names of
God mentioned in the Bible, and that when
these ten names are combined into one word,
the number of the letters amounts to forty-
two. But the Talmudists, although they did
not throw around the forty-two-lettered name

NAME 503

the sanctity of the Tetragrammaton, pre-
scribed that it should be communicated only
to men of middle age and of virtuous habits,
and that its knowledge would confirm them as
heirs of the future as well as the present life.
The twelve-lettered name, although once
common, became afterward occult; and
when, on the death of Simon I., the priests
ceased to use the Tetragrammaton, they
were accustomed to bless the people with
the name of twelve letters. Maimonides very
wisely rejects the idea, that any power was
derived from these letters or their pronunci-
ation, and claims that the only virtue of the
names consisted in the holy ideas expressed
by the words of which they were composed.

The following are the ten Kabbalistic
names of God, corresponding to the ten
Sephiroth: 1. Eheyeh: 2. Jah; 3. Jehovah:
4. El; 5. Eloah; 6. Elohim: 7. Jehovah Sa-
baoth; 8. Elohim Sabaoth; 9. Elhi; 10.
Adonai.

Lanzi extends his list of Divine names to
twenty-six, which, with their signification,
are as follows:

I. At The Aleph and Tau, that is, Alpha
and Omega. A name figurative of the Tetra-
grammaton.

2. Ihoh. The eternal, absolute principle of
creation, and

3. Hoh. Destruction, the male and fe-
male principle, the author and regulator of
time and motion.

4. Jah. The Lord and Remunerator.

5. Oh. The severe and punisher.

6. J ao. The author of life .

7. Azazel. The author of death.

8. Jao-Sabaoth. God of the coordinations
of loves and hatreds. Lord of the solstices
and the equinoxes.

9. Ehie. The Being; the Ens.

10. El. The first cause. The principle
or beginning of all things.

II. Elo-hi. The good principle.

12. Elo-ho. The evil principle.

13. El-raccum. The succoring principle.

14. El-cannum. The abhorring principle.

15. EU. The most luminous.

16. II. The omnipotent.

17. Ellohim. The omnipotent and benefi-
cent.

18. Elohim. The most beneficent.

19. Elo. The Sovereign, the Excelsus.

20. Adon. The Lord, the Dominator.

21. Eloi. The illuminator, the most ef-
fulgent.

22. Adonai. The most firm, the strongest.

23. Elian. The most high.

24. Shaddai. The most victorious.

25. Yeshurun. The most generous.

26. Noil. The most sublime.

Like the Mohammedan Ism Allah, Free-
masonry presents us as its most important
feature with this science of the names of
God. But here it elevates itself above Tal-
mudical and Rabbinical reveries, and be-
comes a symbol of Divine Truth. The
names of God, were undoubtedly intended
originally to be a means of communicating

504 NAMES

the knowledge of God himself. The n*me
was, from its construction and its literal
powers, used to give some idea, however
scanty, in early times, of the true nature
and essence of the Deity. The ineffable
name was the symbol of the unutterable
sublimity and perfection of truth which
emanate from the Supreme God, while the
subordinate names were symbols of the
subordinate manifestations of truth. Free-
masonry has availed itself of this system,
and, in its reverence for the Divine Name,
indicates its desire to attain to that truth
as the ultimate object of all its labor. The
significant words of the Masonic system,
which describe the names of God wherever
they are found, are not intended merely as
words of recognition, but as indices, point-
ing— like the symbolic ladder of Jacob of
the First Degree, or the winding stairs of
the Second, or the three gates of the Third
— the way of progress from darkness to
light, from ignorance to knowledge, from
the lowest to the highest conceptions of Di-
vine Truth. And this is, after all, the real
object of all Masonic science.

Names of Lodges. The precedency of
Lodges does not depend on their names,
but on their numbers. The rule declaring
that "the precedency of Lodges is grounded
on the seniority of their Constitution" was
adopted on the 27th of December, 1727,
(Constitutions, 1738, p. 154.) The number
of the Lodge, therefore, by which its prece-
dency is established, is always to be given by
the Grand Lodge.

In England, Lodges do not appear to have
received distinctive names before the latter
part of the last century. Up to that period
the Lodges were distinguished simply by
their numbers. Thus, in the first edition
of the Book of Comtitutions, published in
1723, we find a list of twenty Lodges, reg-
istered by their numbers, from "No. 1" to
"No. 20," inclusive. Subsequently, they
were further designated by the name of
the tavern at which they held their meetings.
Thus, in the second edition of the same work,
published in 1738, we meet with a list of one
hundred and six Lodges, designated some-
times, singularly enough, as Lodge No. 6, at
the Rummer Tavern, in Queen Street; No. 84,
at the Black Dog, in Castle Street: or No. 98,
at the Bacchus Tavern, in Little Bush Lane.
With such names and localities, we are not to
wonder that the "three small glasses of
punch," of which Dr. Oliver so feelingly
speaks in his Book of the Lodge, were duly
appreciated; nor, as he admits, that "there
were some brethren who displayed an anxiety
to have the allowance increased."

In 1766 we read of four Lodges that were
erased from the Register, under the similar
designations of the Globe, Fleet Street;
the Red Cross Inn, Southwark; No. 85, at
the George, Ironmongers' Lane; and the
Mercers' Arms, Mercers' Street. To only
one of these, it will be perceived, was a
number annexed. The name and locality

NAMES

of the tavern was presumed to be a sufficient
distinction. It was not until about the
close of the eighteenth century, as has
been already observed, that we find distinc-
tive names beginning to be given to the
Lodges; for in 1793 we hear of the Shak-
speare Lodge, at Stratford-on- Avon; the Royal
Brunswick, at Sheffield; and the Lodge of
Apotto, at Alcester. From that time it
became a usage among our English brethren,
from which they have never since departed.

But a better taste began to prevail at a
much earlier period in ScotlandT, as well as
in the continental and colonial Lodges. In
Scotland, especially, distinctive names ap-
pear to have been used from a very early
period, for in the very old charter granting
the office of Hereditary Grand Masters to
the Barons of Rosslyn, of which the date can-
not be more recent than 1600, we find among
the signatures the names of the officers of
the Lodge of Dunfermline and the Lodge of
St. Andrew's. Among the names in the list
of the Scotch Lodges, in 1736 are those of
St. Mary's Chapel, Kilwinning, Aberdeen, etc.
These names were undoubtedly borrowed
from localities} but in 1763{ while the English
Lodges were still content with their numerical
arrangement only, we find in Edinburgh such
designations as St. Luke's, St. Giles's, and
St. David's Lodges.

The Lodges on the Continent; it is true,
at first adopted the English method of
borrowing a tavern sign for their appella-
tion; whence we find the Lodge at the Golden
Lion, in Holland, in 1734, and before that
the Lodge at Hure's Tavern, in Paris; in 1725.
But they soon abandoned this inefficient
and inelegant mode of nomenclature; and
accordingly, in 1739, a Lodge was organized
in Switzerland under the appropriate name of
Stranger's Perfect Union. Tasteful names,
more or less significant, began thenceforth
to be adopted by the continental Lodges.
Among them we may meet with the Lodge
of the Three Globes, at Berlin, in 1740; the
Minerva Lodge, at Leipsic, in 1741; Absalom
Lodge, at Hamburg, in 1742: St. George's
Lodge, at the same place, in 1743; the Lodge
of the Crowned Column, at Brunswick, m
1745; and an abundance of others, all with
distinctive names, selected sometimes with
much and sometimes with but little taste.
But the worst of them was undoubtedly
better than the Lodge at the Goose and Grid-
iron, which met in London in 1717.

In America, from the very introduction
of Masonry into the continent, significant
names were selected for the Lodges: and
hence we have, in 1734, St. John's Lodge, at
Boston; a Solomon's Lodge, in 1735, at both
Charleston and Savannah; and a Union Kil-
winning, in 1754, at the former place.

This brief historical digression will serve
as an examination of the rules which should
govern all founders in the choice of Lodge
names. The first and most important rule
is that the name of a Lodge should be tech-
nically significant; that is, it must allude

NAMES

td some Masonic fact or characteristic; in
other words, there must be something
Masonic about it. Under this rule, all names
derived from obscure or unmasonic localities
should be rejected as unmeaning and in-
appropriate. Dr. Oliver, it is true, thinks
otherwise, and says that "the name of a
hundred, or wahpentake, in which the Lodge
is situated, or of a navigable river, which
confers wealth and dignity on the town,
axe proper titles for a Lodge." But a
name should always convey an idea, and
there can be conceived no idea worth treas-
uring in a Mason's mind to be deduced
from bestowing such names as New York,
Philadelphia, or' Baltimore, on a Lodge.
The selection of such a name shows but
little originality in the chooser; and, be-
sides, if there be two Lodges in a town,
each is equally entitled to the appellation;
and if there be but one, the appropriation
of it would seem to indicate an intention
to have no competition in the future.

Yet, barren of Masonic meaning as are
such geographical names, the adoption of
them is one of the most common faults in
American Masonic nomenclature. The ex-
amination of a very few Registers, taken at
random, will readily evince this fact. Thus,
eighty-eight, out of one hundred and sixty
Lodges in Wisconsin, are named after towns
or counties; of four hundred and thirty-
seven Lodges in Indiana, two hundred and
fifty-one have names derived from the
same source; geographical names are found
in one hundred and eighty-one out of four
hundred and three Lodges in Ohio, and in
twenty out of thirty-eight in Oregon. But,
to compensate for this, we have seventy-one
Lodges in New Hampshire, and only two
local geographical appellations in the list.

There are, however, some geographical
names which are admissible, and, indeed,
highly appropriate. These are the names
of places celebrated in Masonic history.
Such titles for Lodges as Jerusalem, Tyre,
Lebanon, and Joppa are unexceptionable.
Patmos, which is the name of a Lodge in
Maryland, seems, as the long residence of
one of the patrons of the Order, to be un-
objectionable. So, too. Bethel, because it
signifies "the house of God"; Mount Mo-
riah, the site of the ancient Temple; Cal-
vary, the small hill on which the sprig of
acacia was found: Mount Ararat, where the
ark of our father Noah rested; Ophir, whence
Solomon brought the gold and precious
stones with which he adorned the Temple;
Tadmor, because it was a city built by King
Solomon; and Salem and Jebus, because they
are synonyms of Jerusalem, and because the
latter is especially concerned with Oman
the Jebusite, on whose "threshing-floor"
the Temple was subsequently built—are all
excellent and appropriate names for Lodges.
But all Scriptural names are not equally
admissible. Cabul, for instance, must be
rejected, because it was the subject of con-
tention between Solomon and Hiram of Tyre;

NAMES 505

and Babylon, because it was the place where
"language was confounded and Masonry
lost," and the scene of the subsequent cap-
tivity of our ancient brethren; Jerieho, be-
cause it was under a curse; and Misgab and
Tophet, because they were places of idol
worship. In short, it may be adopted as a
rule, that no name should be adopted whose
antecedents are in opposition to the prin-
ciples of Masonry.

The ancient patrons and worthies of Free-
masonry furnish a very fertile source of
Masonic nomenclature, and have been very
liberally used in the selection of names of
Lodges. Among the most important may
be mentioned St. John, Solomon, Hiram,
King David, Adoniram, Enoch, Archimedes,
and Pythagoras. The Widow's Son Lodge,
of which there are several instances in the
United States, is an affecting and significant
title, which can hardly be too often used.

Recourse is also to be had to the names
of modern distinguished men who have
honored the Institution by their adherence
to it, or who, by their learning in Masonry,
and by their services to the Order, have
merited some marks of approbation. And
hence we meet, in England, as the names
of Lodges, with Sussex, Moira, Frederick,
Zetland, and Robert Burns; and in this
country with Washington, Lafayette, Clinton,
Franklin, and Clay. Care must, however, be
taken that no name be selected except of
one who was both a Mason and had distin-
guished himself, either by services to his
country, to the world, or to the Order.
Oliver says that "the most appropriate titles
are those which are assumed from the name
of some ancient benefactor or meritorious
individual who was a native of the place
where the Lodge is held; as, in a city, the
builder of the cathedral church." In this
country we are, it is true, precluded from a
selection from such a source; but there are
to be found some of those old benefactors
of Freemasonry, who, like Shakespeare and
Milton, or Homer and Virgil, have ceased
to belong to any particular country, and
have now become the common property of
the world-wide Craft. There are, for instance,
Carausius, the first royal patron of Masonry
in England; and St. Alban, the first Grand
Master; and Athelstan and Prince Edwin,
both active encouragers of the art in the same
kingdom. There are Wykeham, Cundulph,
Qiffard, Langham, Yevele (called, in the old
records, the King's Freemason), and Chicheley,
Jermyn,s.nd Wren, all illustrious Grand Mas-
ters of .England, each of whom would be well
entitled to the honor of giving name to a
Lodge, and any one of whom would be better,
more euphonious, and more spirit-stirring
than the unmeaning, and oftentimes crabbed,
name of some obscure village or post-office,
from which too many of our Lodges derive
their titles. .

And, then, again, among the great bene-
factors to Masonic literature ana laborers
in Masonic science there are such names as

506 NAMES

Anderson, Dunckerley, Preston, Hutchinson,
Town, Webb, and a host of others, who,
though dead, still live by their writings in our
memories. .

The virtues and tenets— ;the inculcation
and practise of which constitute an impor-
tant part of the Masonic system— form very
excellent and appropriate names for Lodges,
and have always been popular among correct
Masonic nomenclators. Thus we every-
where find such names as Charity, Concord,
Equality, Faith, Fellowship, Harmony, Hope,
Humility, Mystic Tie, Relief, Truth, Union,
and Virtue. Frequently, by a transposition
of the word "Lodge" and the distinctive
appellation, with the interposition of the
preposition "of" a more sonorous and
emphatic name is given by our English and
European brethren, although the custom is
but rarely followed in this country. Thus
we have by this method the Lodge of Regu-
larity, the Lodge of Fidelity, the Lodge of
Industry, and the Lodge of Prudent Brethren,
in England; and in France, the Lodge of
Benevolent Friends, the Lodge of Perfect Union,
the Lodge of the Friends of Peace, and the cele-
brated Lodge of the Nine Sisters.

As the names of illustrious men will some-
times stimulate the members of the Lodges
which bear them to an emulation of their
characters, so the names of the Masonic
virtues may serve to incite the brethren to
their practise, lest the inconsistency of their
names and their conduct should excite the
ridicule of the world.

Another fertile and appropriate source of
names for Lodges is to be found in the sym-
bols and implements of the Order. Hence,
we frequently meet with such titles as Level,
Trowel, Rising Star, Rising Sun, Olive Branch,
Evergreen, Doric, Corinthian, Delta, and Cor-
ner-Stone Lodges. Acacia is one of the most
common, and at the same time one of the most
beautiful, of these symbolic names; but,_ un-
fortunately, through gross ignorance, it is
often corrupted into Cassia — an insignificant
plant, which has no Masonic or symbolic
meaning.

An important rule in the nomenclature of
Lodges, and one which must at once recom-
mend itself to every person of taste, is that
the name should be euphonious. This prin-
ciple of euphony has been too little attended
to in the selection of even geographical names
in this country, where names with imprac-
ticable sounds, or with ludicrous associations,
are often affixed to our towns and rivers.
Speaking of a certain island, with the un-
pronounceable name of "Srh," Lieber says,
"If Homer himself were born on such an
island, it could not become immortal, for the
best-disposed scholar would be unable to
remember the name"; and he thinks that it
was no trifling obstacle to the fame of many
Polish heroes in the revolution of that country,
that they had names which left upon the
mind, of foreigners no effect but that of utter
confusion. An error like this must always
be avoided in bestowing a name upon a Lodge.

NAMUR

The word selected should be soft, vocal —
not too long nor too short — and, above all,
be accompanied in its sound or meaning by
no low, indecorous, or ludicrous association.
For tins reason such names of Lodges should
be rejected as Sheboygan and Oconomowoc
from the registry of Wisconsin, because of
the uncouthness of the sound; and Rough and
Ready and Indian Diggings from that - of
California, on account of the ludicrous
associations which these names convey.
Again, Pythagoras Lodge is preferable to
Pythagorean, and Archimedes is better than
Archimedean, because the noun is more eu-
phonious and more easily pronounced than
the adjective. But this rule is difficult to
illustrate or enforce; for, after all, this thing
of euphony is a mere matter of taste, and we
all know the adage, "de gustibus."

A few negative rules, which are, however,
easily deduced from the affirmative ones
already given, will complete the topic.

No name of a Lodge should be adopted
which is not, in some reputable way, con-
nected with Masonry. Everybody will ac-
knowledge that Morgan Lodge would be an
anomaly, and that Cowan Lodge would, if
possible, be worse. But there are some
names which, although not quite as bad as
these, are on principle equally as objection-
able. Why should any of our Lodges, for
instance, assume, as many of them have,
the names of Madison, Jefferson, or Taylor,
since none of these distinguished men were
Masons or patrons of the Craft?

The indiscriminate, use of the names of
saints unconnected with Masonry is for a
similar reason objectionable. Beside our
patrons St. John the Baptist and St. John
the Evangelist, but three other saints can
lay any claims to Masonic honors, and these
are St. Alban, who introduced, or is said to
have introduced, the , Order into England,
and has been liberallv complimented in the
nomenclature of Lodges; and St. Swithin,
who was at the head of the Craft in the
reign of Ethelwolf; and St. Benedict, who
was the founder of the Masonic fraternity
of Bridge Builders. But St. Mark, St.
Luke, St. Andrew, all of whom have given
names to numerous Lodges, can have no
pretensions to assist as sponsors in these
Masonic baptisms, since they were not at
all connected with the Craft.

To the Indian names of Lodges there is
a radical objection. It is true that their
names are often very euphonious and al-
ways significant, for the red men of our
continent are tasteful and ingenious in their
selection of names — much more so, indeed,
than the whites, who borrow from them;
but their significance has nothing to do
with Masonry.

What has been said of Lodges may with
equal propriety be said, mutatis mutandis,
of Chapters, Councils, and Commanderies.

Namur. A city of Belgium, where the
Primitive Scottish Rite was first established;
hence sometimes called the Bite of Namur.

NAOS

a TI?e ^ of the Egyptian gods.

A chest or structure with more height than
depth, and thereby unlike the Israelitish
Ark of the Covenant. The winged figures
embraced the lower part of the Naos, ^-hile
the cherubim of the Ark of Yahvei were
pCj a£ove lts M- Yahveh took up his
abode above the propitiatory or covering
between the wings of the cherubim, exte-
riorly, while the gods of Egypt were reputed
as hidden in the mterior of the Naos of the
sacred barks, behind hermetically closed doors.
(See Cherubim.)

Naphtall. The territory of the tribe of
Naphtah adjoined, on its western border, to
Phoenicia, and there must, therefore, have
been frequent and easy communication
between the Phoenicians and the Naphtal-
ltes, resulting sometimes in intermarriage.
This will explain the fact that Hiram the
Builder was the son of a widow of Naphtali
and a man of Tyre.

Naples. Freemasonry must have been
practised in Naples before 1751, for in that
year King Charles issued an edict forbidding
. it in his dominions. The author of Antt
baint Nicaise says that there was a Grand
Lodge at Naples, in 1756. which was in
correspondence with the Lodges of Germany.
But its meetings were suspended by a royal
edict in September, 1775. In 1777 this edict
was repealed at the instigation of the Queen,
and Masonry was again tolerated. This
toleration lasted, however, only for a brief
period. In 1781 Ferdinand IV. renewed the
edict of suppression, and from that time until
the_ end of the century Freemasonry was
subjected in Italy to the combined persecu-
tions of the Church and State, and the Masons
of Naples met only in secret. In 1793, after
the French Revolution, many Lodges were
openly organized. A Supreme Council of the
Scottish Site was established on the 11th of
June, 1809, of which King Joachim was
elected Grand Master, and the Grand Orient
of Naples on the 24th of the same month.
The fact that the Grand Orient worked
according to the French Rite, and the Supreme
Council according to the Scottish, caused
dissensions between the two bodies, which,
however, were finally healed. And on the
23d of May, 1811, a Concordat was estab-
lished between the Supreme Council and the
Grand Orient, by which the latter took the
supervision of the degrees up to the Eight-
eenth, and the former of those from the
Eighteenth to the Thirty-third. In October,
1812, King Joachim accepted the presi-
dency of the Supreme Council as its Grand
Commander. Both bodies became extinct
in 1815, on the accession of the Bourbons.

Napoleon I. It has been claimed, and
with much just reason, as shown in his course
of life, that Napoleon the Great was a
member of the Brotherhood, and it is said
was initiated at Malta, between June 12 and
July 19, 1798. The Abeille Maconnique of
1829, and Clavel, in 1830, allege that he
Visited a Lodge incognito in Paris. His life

NAYMUS GBECUS 507

indicated favor to the Fraternity, and in 1804
he appointed Joseph Buonaparte G. Master
of the Grand Orient. Lucien and Lonfa
Buonaparte were of the Fraternity, asttao
Jerome. Louis Napoleon III. was a member
Supreme Council A. A. Scottish Rite of

Napoleonic Masonry. An Order under
this name, called also the French Order of
JNoachites, was established at Paris, in 1816,
by some of the adherents of the Emperor
Napoleon. It was divided into three degrees:
™ i gi 'j Comniander; 3. Grand Elect.
1 he last degree was subdivided into three
points: i. Secret Judge; n. Perfect Initiate:
ill. Knight of the Crown of Oak. The mys-
tical ladder m this Rite consisted of eight
steps or stages, whose names were Adam,
j ' X?- ' L,aPech> Naamah, Peleg, Oubal
and Orient. The initials of these words
properly transposed, compose the word Na-
poleon, and this is enough to show the char-
acter of the system. General Bertrand was
elected Grand Master but, as he was then
m the island of St. Helena, the Order was
directed by a Supreme Commander and two
lieutenants. It was Masonic in form only,
and lasted but for a few years.
Narbonne, Bite of. See Primitive Rite.
National Grand Lodge of Germany.
The Royal Mother Lodge of the Three
Globes, which had been established at Berlin
in 1740, and recognized as a Grand Lodge
by Frederick the Great in 1744, renounced
the Rite of Strict Observance in 1771, and,
declaring itself free and independent, assumed
the title of "The Grand National Mother
Lodge of the Three Globes," by which appella-
tion it is still known.

The Grand Orient of France, among its
first acts, established, as an integral part
of itself, a National Grand Lodge of France,
which was to take the place of the old Grand
Lodge, which, it declared, had ceased to
exist. But the year after, in 1773, the Na-
tional Grand Lodge was suppressed by the
power which had given it birth; and no such
power is now recognized in French Masonry.

Narmus Grecus. The Grand Lodge,
£*o. 1., MS. contains the following passage:
Y* befell that their was on' curious Masson
that height [was called] Naymus Grecus
mat had byn at the making of Sallomon's
Temple, and he came into ffraunce, and there
he taught the science of Massonrey to men of
ffraunce." Who was this "Naymus Grecus"?
The writers of these old records of Masonry
are notorious for the way in which they
mangle all names and words that are in a
foreign tongue. Hence it is impossible to
say who or what is meant by this word. It is
differently spelled in the various manuscripts:
Nomas Grecious in the Lansdowne, Naymus
Gmctts in the Sloane, Grecus alone in the
Edinburgh-Kilwinning, and Maymus Grecus
m the Dowland.* Anderson, in the second

* For a table of the various spellings, see Ars
Quatuor Coronatorum, iii., 163.

508

NAZARETH

edition of his Constitutions (1738, p. 16),
-- NoWj jt would not be

calls him Ninus. ,

an altogether wild conjecture to sup
pose that some confused idea of Mfgna
Grascia was floating m the minds, of these
unlettered Masons, especially since ^tte
Leland Manuscript records that in Magna
GriBcia Pythagoras established his school, ana
then sent Masons into France. Between
Magna Gratia and Maynus Greens the bridge
is a short one, not greater than between
Tubakwin and Wackan. which we find in
a German Middle Age document. The one
being the name of a place and the other of a
person would be no obstacle to these accom-
modating record writers; nor must we flinch
at the anachronism of placing one i of the
disciples of Pythagoras at the building of
the Solomonic Temple, when we remember
that the same writers make Euclid and
Abraham contemporaries. . ...

Nazareth. A city of Galilee, in which
our Savior spent his childhood and much
of his life, and whence he is often called,
in the New Testament, the Nazarene, or
Jesus of Nazareth. Jesus Naiarenus was a
portion of the inscription on the cross, (see
7. N. B. I.) In the Eose Crop, Nazareth
is a significant word, and Jesus is designated
as "our Master of Nazareth," to indicate
the origin and nature of the new dogmas
on which the Order of the Rosy Cross was
instituted. , , . ,

Nebraska* Masonry was introduced into
Nebraska in October, 1855, by a Charter
from the Grand Lodge of Illinois to Nebraska
Lodge. Two other Lodges were subsequently
chartered by the Grand Lodges of Missouri
and Iowa. In September, 1857, the Grand
Lodge of Nebraska was organized by a con-
vention of delegates from these three Lodges,
and R. C. Jordan was elected Grand Master.
The Grand Chapter was organized March
19, 1867. The Grand Commandery of Ne-
braska was instituted at Omaha, December
28, 1871.

Nebuchadnezzar. About 630 years b. c
the empire and city of Babylon were con
quered by Nebuchadnezzar, the long of the
Chaldeans, a nomadic race, who, descending
from their homes in the Caucasian mountains,
had overwhelmed the countries of Southern
Asia. Nebuchadnezzar was engaged during
his whole reign in wars of conquest. Among
other nations who fell beneath his victorious
arms was Judea, whose king, Jeboiakim, was
slain by Nebuchadnezzar, and his son,
Jehoiachin, ascended the Jewish throne.
After a reign of three years, he was deposed
by Nebuchadnezzar, and his kingdom given
to his uncle, Zedekiah, a monarch distin-
guished for his vices. Having repeatedly
rebelled against the Babylonian king, Nebu-
chadnezzar repaired to Jerusalem, and, after
a siege of eighteen months, reduced it. The
city was leveled with the ground, the Temple
pillaged and burned, and the inhabitants
carried captive to Babylon. These events
are commemorated in the first seotion of

NEGRO LODGES

the English and American Royal Arch By*

tern. .

Nebuzaradan. A captain, or, as we
would now call him, a general of Nebu-
chadnezzar, who commanded the Chaldean
army at the siege of Jerusalem, and who
executed the orders' of his sovereign by
the destruction of the city and Temple, and
by carrying the inhabitants, except a tew
husbandmen, as captives to, B abykm ,

Negro Lodges. The subject of Lodges
of colored persons, commonly called Negro
Lodges," was for many years a source of
agitation in the United States, notion account,
generally, of the color of the members of these
Lodges/ but on account of the supposed
iUegality of their Charters. The history of
then- organization was thoroughly^ mvesti-
gated, many years ago. by Bro. Phihp
Tucker, of Vermont, and Charles W. Moore,
of Massachusetts, and the result is here
iven, with the addition of certain facts
derived from a statement made by the officers
of the Lodge in 1827.

Prince Hall and thirteen other negroes were
made Masons in a military Lodge in the Brit-
ish Army then at Boston, on March 6, 1775.
When the Army was withdrawn these negroes
applied to the Grand Lodge of England for
a Charter and on the 20th of September,
1784, a Charter for a Master's Lodge was
granted, although not received until 1787, to
Prince Hall and others, all colored men, under
the authority of the Grand Lodge of England.
The Lodge bore the name of "African Lodge,
No. 4297' and was situated in the city of
Boston. This Lodge ceased its connection
with the Grand Lodge of England for many
years, and about the beginning of the present
century its registration was stricken from the
rolls of the United Grand Lodge of England,
when new lists were made as were many other
Lodges in distant parts of the world, its legal
existence, in the meantime, never having been
recognized by the Grand Lodge of Massa-
chusetts, to which body it had always refused
to acknowledge allegiance.

After the death of Hall and his colleagues,
to Whom the Charter had been granted, the
Lodge, for want of some one to conduct its
affairs, fell into abeyance, or, to use the tech-
nical phrase, became dormant. After some
years it was revived, but by whom, or under
what process of Masonic law, is not stated,
and information of the revival given to the
Grand Lodge of England, but no reply or rec-
ognition wasTeceived from that body. After
some hesitation as to what would be the
proper course to pursue, they came to the con-
clusion, as they have themselves stated, ' that,
with what knowledge they possessed of Ma-
sonry, and as people of color by themselves,
they were, and ought by rights to be, free and
independent of other Lodges." Accordingly,
on the 18th of June, 1827. they issued aproto-
col, in which they said: * We pubHcly declare
ourselves free and independent of any Lodge
from this day, and we will not be tributary or
governed by any Lodge but that of our own.

NEIGHBOR

They soon after assumed the name of the
"Prince Hall Grand Lodge," and issued Char-
ters for the constitution of subordinates, and
from it have proceeded all the Lodges of col-
ored persons now existing in the United States.

Admitting even the legality of the English
Charter of 1784 — it will be seen that there was
already a Masonic authority in Massachu-
setts upon whose prerogatives of jurisdiction
such Charter was an invasion — it cannot be
denied that the unrecognized self-revival of
1827, and the subsequent assumption of
Grand Lodge powers, were illegal, and ren-
dered both the Prince Hall Grand Lodge and
all the Lodges which emanated from it clan-
destine. And this has been the unanimous
opinion of all Masonic jurists in America,

[However, Masonry has spread among the
negroes until now they have Lodges and
Grand Lodges in most of the States and in
Canada and Liberia. As they wear emblems
of all the other bodies it is presumable they
have them as well.]

Neighbor. All the Old Constitutions have
the charge that "every Mason shall keep true
counsel of Lodge and Chamber." (SloaneMS.,
No. 8848.) This is enlarged in the Anderson-
ian Charges of 1722 thus: "You are not to let
your family, friends, and neighbours know the
concerns of the Lodge." (Constitutions, 1723,
p. 55.) However loquacious a Mason may be
in the natural confidence of neighborhood in-
tercourse, he must be reserved In all that re-
lates to the esoteric concerns of Masonry.

Nelth. The Egyptian synonym of the
Greek Athene1 or Minerva.

Nekam. Dpi. But properly according to
the Masoretic pointing, NAKAM. A Hebrew
word signifying Vengeance, and a significant
word in the high degrees. (See Vengeance.)

Nekamah. rropj. Hebrew, signifying
Vengeance, and, luce Nakam, a significant
word in the high degrees.

Nembroth. A corruption of Nimrod, fre-
quently used in the Old Records.

Nemesis. According to Hesiod, the daugh-
ter of Night, originally the personification of the
moral feeling of right and a just fear of crimi-
nal actions; m other words, Conscience. A tem-
ple was erected to Nemesis at Attica. She was
at times called Adrastea and Rhamnusia, and
represented in the earliest days a young virgin
like unto Venus: at a later period, as older
and holding a helm and wheel. At Rhamnus
there was a statue of Nemesis of Parian marble
executed by Phidias. The festival in Greece
held in her honor was called Nemefiia.

Neocorus. A name of the guardian of the
Temple.

Neophyte. Greek, vtofvru, newly planted.
In the primitive church, it signified one who
had recently abandoned Judaism or Pagan-
ism and embraced Christianity ; and in the
Roman Church those recently admitted into
its communion are still so called.' Hence it
has also been applied to the young disciple of
any art or science. Thus Ben Jonson calls a
young actor, at his first entrance "on the

NETHERLANDS 509

boards," a neophyte player. In Freemasonry
the newly initiated and uninstruoted candi-
date is sometimes so designated.

Neopiatooism. A philosophical school,
founded at Alexandria in Egypt, which added
to the theosophic theories oFPlato many mys-
tical doctrines borrowed from the East. The
principal disciples of this school were Philo-
Judceus, Plotinus, Porphyry, Jamblichus,
Proclus, and Julian the Apostate^ Much
of the symbolic teaching of the higher de-
grees of Masonry has been derived from the
school of the Neoplatonists, especially from
the writings of Jamblichus and Philo-Judaeus.

NephsUa. Festivals, without wine, cele-
brated in honor of the lesser deities.

Nergal. (Heb. bail) The synonym of
misfortune and ill-luck. The Hebrew name
for Mars; and in astrology the lesser Malefic.
The word in Sanskrit is Nrigal.

Ne plus Ultra. Latin. Nothing more be-
yond. The motto adopted for the degree of
Kadosh by its founders, when it was sup-
posed to be the summit of Masonry, beyond
which there was nothing more to be sought.
And, although higher degrees have been since
added, the motto is still retained.

Netherlands. Speculative Masonry was
first introduced in the Netherlands by the
opening at The Hague, in 1731, of an occa-
sional Lodge under a Deputation granted by
Lord Lovel, G. M. of England, of which Dr.
Desaguliers was Master, tor the purpose of
conferring the -Fust and Second degrees on
the Duke of Lorraine, afterward the Em-
peror Francis I. He received the Third De-
gree subsequently in England. But it was
not until September 30, 1734, that a regular
Lodge was opened by Bro. Vincent da la
Chapelle, as Grand Master of the United
Provinces, who may therefore be regarded as
the originator of Masonry in the Netherlands.
In 1735, this Lodge received a Patent or Dep-
utation from the Grand Lodge of England.
John Cornelius Rademaker being appointed
Provincial Grand Master, and several daugh-
ter Lodges were established by it. In the
same year the States General prohibited all
Masonic meetings by an edict issued Novem-
ber 30, 1735. The Roman clergy actively per-
secuted the Masons, which seems to have pro-
duced a reaction, for in 1737 the magistrates
repealed the edict of suppression, and forbade
the clergy from any interference with the
Order, after which Masonry flourished in the
United Provinces. The Masonic innovations
and controversies that had affected the rest
of the continent never successfully obtruded
on the Dutch Masons, who practised with
great fidelity the simple rite of the Grand
Lodge of England, although an attempt had
been made in 1757 to introduce them. In
1798, the Grand Lodge adopted a Book of
Statutes, by which it accepted the three Sym-
bolic degrees, and referred the four high
degrees of the French Rite to a Grand Chap-
ter. In 1816, Prince Frederick attempted a
reform in the degrees, which was, however,
only partially successful. The Grand Lodge

510 NETWORK

NEW JERSEY

of the Netherlands, whose Orient is at The
Hague, tolerates the high degrees without ac-
tually recognizing them. Most of the Lodges
confine themselves to the Symbolic degrees
of St. John's Masonry, while, a few practise
the reformed system of Prince Frederick.

Network. One of the decorations of the
pillars at the porch of the Temple. (See Pil-
lars of the Porch.)

Nevada. Nevada was originally a part of
California, and when separated from it in
1865, there were eight Lodges in it working
under Charters from the Grand Lodge of Cal-
ifornia. These Lodges in that year held a
convention at Virginia, and organized the
Grand Lodge of Nevada.

Ne Varietur. Latin. Lest it should be
changed. These words refer to the Masonic
usage of requiring a Brother, when he receives
a certificate from a Lodge, to affix his name,
in his own handwriting, in the margin, as a
precautionary measure, which enables distant
brethren, by a comparison of the handwriting,
to recognize the true and original owner of the
certificate, and to detect any impostor who
may surreptitiously have obtained one.

New Brunswick. Freemasonry was in-
troduced into this province about the middle
of the last century by both the Grand Lodges
of Scotland and England, and afterward by
that of Ireland. The former two bodies ap-
pointed, at a later period, Provincial Grand
Masters, and in 1844 the Provincial Grand
Lodge of Nova Scotia and New Brunswick
was organized on the registry of Scotland.
The province of New Brunswick becoming an
independent portion of the Dominion of Can-
ada, a Grand Lodge was established in Oc-
tober, 1867, by a majority of the Lodges of
the territory, and B. Lester Peters was elected
Grand Master. Capitular, Cryptic, and Tem-
plar Masonry each have bodies in the Province.

Newfoundland. The Ancient Colony of
Newfoundland still remains without the Con-
federation of the Canadian Provinces. Ma-
sonry in this island dates back to 1746, the
first Warrant being granted by the Provincial
Grand Lodge at Boston. Bro. J. Lane's list
gives six Lodges warranted in the eighteenth
century. The Grand Lodge of the Ancients
(England) is credited with four — one in 1774
and three in 1788— and the Grand Lodge of
England (Moderns) with two — one each in
1784 and 1785. Nine others were chartered
by the present Grand Lodge of England up
to 1881, a number still remaining active.

New Hampshire. Freemasonry was in-
troduced into New Hampshire in June, 1734,
by the constitution of St. John's Lodge at
Portsmouth, under a Charter from the Grand
Lodge of Massachusetts. Several other Lodges
were subsequently constituted by the same au-
thority. In 1789 a convention of these Lodges
was neldat Dartmouth, and the Grand Lodge
of New Hampshire organized, and John Sulli-
van, the President of the State, was elected
Grand Master. A Grand Chapter was or-
ganized in 1819, and a Grand Commandery in

New Jersey. The history of Freemasonry
in New Jersey prior to the establishment of
the Grand Lodge m a.d. 1786, was involved
in such obscurity that only by the diligence
and perseverance of the late Grand Secretary
Joseph H. Hough, and the cooperation of an
intelligent historical committee, has it been
possible to ascertain and collate the fragmen-
tary and scanty data into a sequent, albeit
incomplete, narrative.

The general upturning due to the Revolu-
tionary War, the unsettled conditions which
prevailed for many years, and the infrequency
of opportunity for Masonic meetings, must
account for the dispersion of such records as
were kept, and suggest why it was that the
information contained in the earlier works
purporting to be Masonic history was so brief
and unsatisfactory as to appear to be tradi-
tional rather than authentic. The researches
of this committee of the Grand Lodge of New
Jersey have removed much of the obscurity
surrounding the few obtainable facts.

It proved the issue of the first deputation
by the Duke of Norfolk, then Grand Master
of England, to Daniel Coxe, on June 5,
1730, empowering the latter as "Provincial
Grand Master of the Provinces of New York,
New Jersey and Pensilvania, in America."
Diligent search in the archives of the Grand
Lodge of England, and thorough inquiry for
the letters and papers bearing upon the sub-
ject among the descendants of Bro. Coxe,
failed to disclose any testimony whatever of
the exercise by him, or by anyone acting
under his authority, of the prerogatives con-
tained in that deputation. The chronological
fact remains, however, that Daniel Coxe was
the first appointed Provincial Grand Master
of Masons in the new world.

The establishment of the first Lodges in
New Jersey appears to be recorded as follows:
The Provincial Grand Master of New York,
George Harrison, issued a warrant erecting a
Lodge m the city of Newark, dated May 13,
1761, and although the minutes of this Lodge
are not continuous, and the meetings were
intermitted, once, apparently for sixteen
years, yet it survives, venerated and held in
high regard for its honorable history, as St.
John s Lodge, No. 1, upon the present register.

A year later Provincial Grand Master Jer-
emy Gndley of Massachusetts procured the
issue of a deputation to erect Temple Lodge,
No. r in Elizabethtown, dated June 24, 1762,
and on December 27, 1763, the same Grand
Lodge granted a petition for the erection of a
Lodge by the name of St. John's, at Prince-
ton. No record of the actual transactions of
these two Lodges has been discovered, but
the late Recording Grand Secretary of Massa-
chusetts, was the sufficient authority for the
averment that both Lodges had been duly or-
ganized, and did Masonic work, evidenced by
documents regarding them, which were sub-
sequently destroyed in the burning of the
Masonic Temple in Boston in 1865. After
an interval of three years, Provincial Grand
Master Ball of Pennsylvania warranted a

NEW MEXICO

Lodge at Baskingridge, N. J,, as No. 10, on
the register of Pennsylvania, another was
warranted in 1779 at Middletown, and in 1781
Burlington Lodge, No. 32, was given existence.

A word as to the organization of the Grand
Lodge of New Jersey. A convention of Free
and Accepted Masons was held pursuant to
notice in the city of New Brunswick on De-
cember 18, 1786. and "being Master Masons,
as every one of them find upon strict trial and
due examination, and residing in the state of
New Jersey, taking into consideration the pro-
priety and necessity of forming a Grand
Lodge of F. & A. M. of the state of New Jer-
sey, do hereby unanimously nominate and
elect the following Master Masons to the sev-
eral offices following, to wit."

The civic titles of the respective officers fol-
low: Chief Justice, Vice President of New
Jersey, late High Sheriff, Representative in
the Assembly, late Colonel in the Army of
the U. S., Clerk of the General Assembly and
another High Sheriff.

Individual Masons therefore, not Lodges,
had the honor of establishing this Grand
Lodge, the complete records of which, care-
fully preserved, are in print and available for
information respecting the growth of the Fra-
ternity in New Jersey.

The Grand Chapter was organized at Bur-
lington, December 30, 1856; the Grand Coun-
cil, November 26, 1860; and the Grand Com-
mandery, February 14, i860; {R. A. S.]

New Mexico. The Grand Lodge of Mis-
souri issued warrants to the following Lodges
in New Mexico, viz.: Aztec Lodge, No. 108;
Chapman Lodge, No. 95; and Montezuma
Lodge, No. 109.

These Lodges met in convention, August 6,
1877, at Santa F6, for the purpose of discussing
the question of forming a Grand Lodge.
Bro. Simon B. Newcomb presided. The
committee on credentials found the repre-
sentatives of the three above-mentioned
Lodges to be present.

The next day a Constitution and By-Laws
were adopted, the Grand Officers were elected
and installed, Bro. Wm. W. Griffin being
M. W. Grand Master, and David J. Miller
R. W. Grand Secretary.

New Templars. An Order of five degrees
instituted in France in the early part of this
century. The degrees were termed — Initiati;
Intimi Initiati; Adepti; Orientates Adepti;
and Magnse aquilse nigra sancti Johannes
Apostoli Adepti.

New York. The first Deputation for the
American Colonies was that of Daniel Coxe by
the Duke of Norfolk, tor the Provinces of
New York, New Jerseyand Pennsylvania, and
was for two years. There are no authentic
records that he exercised his authority. Rich-
ard Riggs was appointed by the Earl of Darn-
ley, November 15, 1737, but, as with his pred-
ecessor, there are no records extant except
newspaper notices of meetings of "the
Lodge." Francis Goelet was appointed by
Lord Byron in 1751, and was succeeded by
George Harrison, appointed June 9, 1753, by

NICOLAI 511

Lord Carysfort. Harrison chartered Lodges
in New York, New Jersey, Connecticut, and
Michigan. Sir John Johnson was appointed
by Lord Blany in 1767, but did not assume
office until 1771, and was the last of the " Mod-
ern" Provincial Grand Masters. The pres-
ent Grand Lodge was organized December 15,
1782, under a Provincial Grand Warrant from
the "Atholl" Grand Lodge, dated September
5, 1781, declared its independence June 6,
1787, and assumed the title of the "Grand
Lodge of Free and Accepted Masons of the
State of New York." There have been four
schisms, all of which were creditably adjusted.
A Grand Chapter was organized in 1783, which
had but a short existence and was succeeded
by the present Grand Chapter March 4, 1798.
The Grand Commandery was organized June
18, 1814, and the Grand Council Royal and
Select Masters January 25, 1823. The Su-
preme Council, Northern Jurisdiction, A. A.
S. R. was organized by Emmanuel De La
Motta in New York City in 1813, but was pre-
ceded by a Lodge of Perfection at Albany.
N. Y., in 1767. [W. J. A.]

Nick. (Danish, Nikken.) The spirit of the
waters, an enemy of man, the devil, or in the
vulgate "Old Nick."

Nicolal, Christoph Friedrich. Chris-
topher Frederick Nicolai. author of a very in-
teresting essay on the origin of the Society of
Freemasons, was a bookseller of Berlin, and
one of the most distinguished of the German
savants of that Augustan age of German liter-
ature in which he lived. He was born at Ber-
lin on the 18th of March, 1733, and died in the
same city on the 8th of January, 1811. He
was the editor of, and an industrious con-
tributor to, two German periodicals of high
literary character, a learned writer on various
subjects of science and philosophy, and the
intimate friend of Lessing, whose works he
edited, and of the illustrious Mendelssohn.

In 1782-3, he published a work with the fol-
lowing title: Versuch uber die Beschuldigun-
gen welehe dem Tempelherrnorden gemacht
worden und fiber dessen Geheimniss; nebst
einem Anhange Uber das Entstehen der Freir
maurergesellschaft; i. e., "An Essay on the
accusations made against the Order of Knights
Templars and their mystery; with an Appen-
dix on the origin of the Fraternity of Free-
masons." In this work Nicolai advanced his
peculiar theory on the origin of Freemasonry,
which is substantially as follows:

Lord Bacon, taking certain hints from the
writings of Andrea, the founder of Rosicru-
cianism and his English disciple, Fludd, on
the subject of the regeneration of the world,
proposed to accomplish the same object, but
by a different and entirely opposite method.
For, whereas, they explained everything eso-
terically, Bacon's plan was to abolish all dis-
tinction between the esoteric and the exoteric,
and to demonstrate everything by proofs
from nature. This idea he first promulgated
in his Instauratio Magna, but afterward more
fully developed in his New Atlantis. In this
latter work, he introduced his beautiful apo-

512 NICOTIATES

logue, abounding in Masonic ideas, in which he
described the unknown island of Bensalem,
where a king had built a large edifice, called
after himself, Solomon's House. Charles L>
it is said, had been much attracted by this
idea, and had intended to found something of
the kind upon the plan of Solomon's Temple,
but the occurrence of the Civil War prevented
the execution of the project.

The idea lay for Some time dormant, but
was subsequently revived, in 1646, by Watts,
Wilkins, and several other learned men, who
established the Royal Society for the purpose
of carrying out Bacon's plan Of communicating
to the world scientific and philosophical truths.
About the same time another society was
formed by other learned men, who sought to
arrive at truth by the investigations of al-
chemy and astrology. To this society such
men as Ashmole ana Lily were attached, and
they resolved to construct a House of Solo-
mon in the island of Bensalem, where they
might communicate their instructions by
means of secret symbols. To cover then"
mysterious designs, they got themselves ad-
mitted into the Masons' Company, and hew
their meetings at Masons' Hall, in Masons'
Alley, Basinghail Street. As freemen of
London, they took the name of Freemasons,
and naturally adopted the Masonic imple-
ments as symbols. Although this association,
like the Royal Society, sought, but by a differ-
ent method, to inculcate the principles of nat-
ural science and philosophy, it subsequently
took a political direction. Most of its mem-
bers were strongly opposed to the puritanism
of the dominant party and were in favor of
the royal cause, and hence their meetings,
ostensibly held for the purpose of scientific
investigation, were really used to conceal their
secret political efforts to restore the exiled
house of Stuart. From this society, which
subsequently underwent a decadence, sprang
the revival in 1717, which culminated in the
establishment of the Grand Lodge of England.

Such was the theory of Nicolai. Few will
be found at the present day to conour in all his
views, yet none can refuse to award tohim the
praise of independence of opinion, originality
of thought, and an entire avoidance of the
beaten paths of hearsay testimony and unsup-
ported tradition. His results may be rejected,
but his method of attaining them must be
commended.

Kicotlates, Order of. A secret order
mentioned by Clavel, teaching the doctrines
of Pythagoras.

Night. Lodges, all over the world, meet,
except on special occasions, at night. In. this
selection of the hours of night and darkness for
initiation, the usual coincidence will be found
between the ceremonies of Freemasonry and
those of the Ancient Mysteries, showing then-
evident derivation from a common origin.
Justin says that at Eleusis, Triptoleraus in-
vented the art of sowing corn, and that, in
honor of this invention, the nights were con-
secrated to initiation. The application is,
however, rather abstruse.

NILE

In the Bacchoe of Euripides, that author in-
troduces the god Bacchus, the supposed in-
ventor of the Dionysian mysteries, as replying
to the question of King Pentheua in the fol-
lowing words:

HEN. Ti S'ltfttL mfcrop, $ uttt ij/xipor rrAett ;
A0I. Ni/trtop T« iroAAa v*p.v6fn)T o\€t okoTik.

Eurip. Bacch. Act II., 1. 485.

"PenCkeux. — By night or day, these sacred rites
perform'st thou?
Bacchus. — Mostly by night, for venerable is
darkness";

and in all the other mysteries the same reason
was assigned for nocturnal celebrations, since
night and darkness have something solemn
and august in them which is disposed to fill
the mind with sacred awe. And nence black,
as an emblem of darkness and night, was con-
sidered as the color appropriate to the myster-
ies.

In the mysteries of Hindustan, the candi-
date for initiation, having been duly prepared
by previous purifications, was led at the dead
of night to the gloomy cavern, in which the
mystic rites were performed.

The same period of darkness was adopted
for the celebration of the mysteries of Mithras,
in Persia. Among the Druids of Britain and
Gaul, tide principal annual initiation com-
menced at "low twelve," or midnight of the
eve of May-day. In short, it is indisputable
that the initiations in all the Ancient Mys-
teries were nocturnal in their character.

The reason given by the ancients for this
selection of night as the time for initiation, is
equally applicable to the system of Freema-
sonry. "Darkness," says Oliver, "was an
emblem of death, and death was a prelude to
resurrection. It will be at once seen, there-
fore, in what manner the doctrine of the res-
urrection was inculcated and exemplified in
these remarkable institutions."

Death and the resurrection were the doc-
trines taught in the Ancient Mysteries; and
night and darkness were necessary to add to
the sacred awe and reverence which these doc-
trines ought always to inspire in the rational
and contemplative mind. The same doc-
trines form the very groundwork of Free-
masonry; and as the Master Mason, to use
the language of Hutchinson, "represents a
man saved from the grave of imquity and
raised to the faith of salvation," darkness and
night are the appropriate accompaniments to
the solemn ceremonies which demonstrate
this profession.

Nfhongl. ("Chronicles of Nihon.") The
companion of the Kojiki; the two works to-
gether forming the doctrinal and historic basis
of Sintonism. The Japanese adherents of
Sinsyn are termed Sintus, or Sintoos, who
worship the gods, the chief of which is Ten-sio-
dai-yin. The Nihongi was composed about
720 a.d., with the evident design of giving_ a
Chinese coloring to the subject-matter of the
Kojiki, upon which it is founded.

Nile. There is a tradition in the old Ma-
sonic Records that the inundations of the river

NIL

Nile, in Egypt, continually destroying the
perishable landmarks by which one man could
distinguish his possessions from those of an-
other, Euclid instructed the people in the art
of geometry, by which they might measure
their lands; and then taught them to bound
them with walls and ditches, so that after an
inundation each man could identify his own
boundaries.

The tradition is given in the Cooke MS.
thus: "Euclyde was one of the first founders
of Geometry, and he gave hit name, for in
his tyme there was a water in that lond of
Egypt that is called Nilo, and hit flowid so
f erre into the londe that men myght not dwelle
therein. Then this worthi clerke Enclide
taught hem to make grete wallys and diches to
holde owt the watyr, and he by Gemetria
mesured the londe and departyd hit in divers
partys, and made every man to close his owne
parte with walles and diches." (Lines 455-472.)
This legend of the origin of the art of geometry
was borrowed by the old Operative Masons
from the Origines of St. Isidore of Seville,
where a similar story is told.

NB nisi elavts deest. Latin. Nothing but
the key is wanting. A motto or device often
attached to the double triangle of Royal Arch
Masonry. It is inscribed on the Royal Arch
badge or jewel of the Grand Chapter of Scot-
land, the other devices being a double triangle
and a triple tau.

Nimrod. The legend of the Craft in the
Old' Constitutions refers to Nimrod as one of
the founders of Masonry. Thus in the York
MS., No. 1, we read : "At ye makeing of
ye Toure of Babell there was Masonrie first
much esteemed of, and the King of Babilon
y' was called Nimrod was A mason himself e
and loved well Masons." And the Cooke
MS. thus repeats the story: "And this same
Nembroth began the towre of babilon and he
taught to his werkemen the craft of Masonrie,
and he had with him many Masons more than
forty thousand. And he loved and cherished
them well." (Line 343.J The idea no doubt
sprang out of the Scriptural teaching that
Nimrod was the architect of many cities; a
statement not so well expressed in the author-
ized version, as it is in the improved one of
Bochart, which says: "From that land Nim-
rod went forth to Asshur, and builded Nine-
veh, and Rehoboth city, and Calah, and Resen
between Nineveh and Calah, that is the great
city."

Nine* If the number three was celebrated
among the ancient sages, that of three times
three had no less celebrity; because, according
to them, each of the three elements which con-
stitute our bodies is ternary: the water con-
taining earth and fire; the earth containing
igneous and aqueous particles; and the fire
being tempered by globules of water and ter-
restrial corpuscles which serve to feed it. No
one of the three elements being entirely sep-
arated from the others, all material beings
composed of these three elements, whereof
each is triple, may be designated by the fig-
urative number of three times three, which has

NINEVEH 513

become the symbol of all formations of bodies.
Hence the name of ninth envelop given to
matter. Every material extension, every cir-
cular line, has for its representative sign the
number nine among the Pythagoreans, who,
had observed the property which this number
possesses of reproducing itself incessantly and
entire in every multiplication; thus offering to
the mind a very striking emblem of matter,
which is incessantly composed before our eyes,
after having undergone a thousand decompo-
sitions.

The number nine was consecrated to the
Spheres and the Muses. It is the sign of every
circumference; because a circle or 360 degrees
is equal to 9, that is to say, 3+6 + 6 - 9.
Nevertheless, the ancients regarded this num-
ber with a sort of terror; they considered it a
bad presage; as the symbol of versatility, of
change, and the emblem of the frailty of
human affairs. Wherefore they avoided all
numbers where nine appears, and chiefly 81,
the produce of 9 multiplied by itself, and the
addition whereof, 8 + 1, again presents the
number 9.

As the figure of the number 6 was the
symbol of the terrestrial globe, animated by a
Divine spirit, the figure of the number 9 sym-
bolised the earth, under the influence of the
Evil Principle; and thence the terror it in-
spired. Nevertheless, according to the Kab-
balists, the cipher 9 symbolizes the generative
egg, or the image of a little globular being,
from whose lower side seems to flow its spirit
of life.

The Ennead, signifying an aggregate of
nine things or persons, is the first square of
unequal numbers.

Everyone is aware of the singular properties
of the number 9, which, multiplied by itself or
any other number whatever, gives a result
whose final sum is always 9, or always divis-
ible by 9.

9, multiplied by each of the ordinary num-
bers, produces an arithmetical progression,
each member whereof, composed of two fig-
ures, presents a remarkable fact; for exam-'
pie:

1. 2. 3. 4. 5. 6. 7. 8. 9. 10
9 . 18 . 27 . 36 . 45 . 54 . 63 . 72 . 81 . 90

The first line of figures gives the regular
series, from 1 to 10.

The second reproduces this line doubly:
first ascending from the first figure of 18, and
then returning from the second figure of 81.

In Freemasonry, 9 derives its value from its
being the product of 3 multiplied into itself, :
and consequently in Masonic language the
number 9 is always denoted by the expression
3 times 3. For a similar reason, 27, which is
3 times 9, and 81, which is 9 times 9, are es-
teemed as sacred numbers in the higher de-
grees.

Nineveh. The capital of the ancient king-
dom of Assyria, and built by Nimrod. The
traditions of its greatness and the magnifi-
cence of its buildings were familiar to the

514 NISAN

NOACHITES

Arabs, the Greeks, and the Romans. The
modern discoveries of Rich, of Botta, and
other explorers, have thrown much light upon
its ancient condition, and have shown that it
was the seat of much architectural splendor
and of a profoundly symbolical religion, which
had something of the characteristics of the
Mithraic worship. In the mythical relations
of the Old Constitutions, which make up the
legend of the Craft, it is spoken of as the an-
cient birthplace of Masonry, where Nimrod,
who was its builder, and "was a Mason and
loved well the Craft," employed 60,000 Ma-
sons to build it, and gave them a charge "that
they should be true, and this, says the Har-
leian MS., No. 1942, was the first time that
any Mason had any charge of Craft.

Nlsan. The seventh month of th&

Hebrew civil year, and corresponding to the
months of March and April, commencing with
the new moon of the former.

Noachldre. The descendants of Noah.
A term applied to Freemasons on the theory,
derived from the "legend of the Craft," that
Noah was the father and founder of the
Masonic system of theology. And hence the
Freemasons claim to be his descendant, be-
cause in times past they preserved the pure
principles of his religion amid the corruptions
of surrounding faiths.

Dr. Anderson first used the word in this
sense in the second edition of the Jtoofc o/ Con-
stitutions: "A Mason is obliged by his tenure
to observe the moral law as a true Noa-
chida." But he was not the inventor of the
term, for it occurs in a letter sent by the Grand
Lodge of England to the Grand Lodge of Cal-
cutta in 1735, which letter is preserved among
the Rawlinson.MSS. in the Bodleian Library,
Oxford. (See Ars Quatuor Coronatarum, xi.,

35.)

Noachlte, or Prussian Knight. (Moachite
ou Chevalier Prussien.) 1. The Twenty-first
Degree of the Ancient and Accepted Scot-
tish Rite. The history as well as the charac-
ter of this degree is a very singular one. It is
totally unconnected with the series of Masonic
degrees which are founded upon the Temple of
Solomon, and is traced to the tower of Babel.
Hence the Prussian Knights call themselves
Noachites, or Disciples of Noah, while they
designate all other Masons' as Hiramites, or
Disciples of Hiram. The early French rit-
uals Btate that the degree was translated in
1757 from the German by M. de Beraye,
Knight of Eloquence in the Lodge of the
Count St. Gelaire, Inspector-General of Prus-
sian Lodges in France. Leaning gives no
credit to this statement, but admits that the
origin of the degree must be attributed to
the year above named. The destruction of the
tower of Babel constitutes the legend of the
degree, whose mythical founder is said to have
been Peleg, the chief builder of that edifice.
A singular regulation is that there shall be no
artificial light in the Lodge room, and that the
meetings shall be held on the night of the full
moon of each month.

The degree was adopted by the Council of

Emperors of the East and West, and in that
way became subsequently a part of the system
of the Scottish Rite. But it is misplaced in
any series of degrees supposed to emanate
from the Solomonic Temple. It is, as an un-
fitting link, an unsightly .interruption of the -
chain of legendary symbolism substituting
Noah for Solomon, and Peleg for Hiram Abif.
The Supreme Council for the Southern Jurist
diction has abandoned the original ritual and
made the degree a representation of the Vehm-
gericht or Westphalian Franc Judges. But
this by no means relieves the degree of the
objection of Masonic incompatibility. That
it was ever adopted into the Masonic system
is only to be attributed to the passion for high
degrees which prevailed in France in the mid-
dle of the last century.

In the modern ritual the meetings are called
Grand Chapters. The officers are a Lieuten-
ant Commander, two Wardens, an Orator,
Treasurer, Secretary, Master of Ceremonies,
Warder,; and Standard-Bearer. The apron is
yellow, inscribed with an ami holding* Sword
and the Egyptian figure of silence. The order
is black, and the jewel a full moon or a triangle
traversed by an arrow. In the original ritual
there is a coat of arms belonging to the degree,
which is thus emblazoned: Party per Teas;
in chief, azure, seme of stars, or a full moon,
argent; in base, sable, an equilateral triangle,
having an arrow suspended from its upper
point, barb downward, or.

The legend of the degree describes the trav-
els of Peleg from Babel to the north of Europe,
and ends with the following narrative; "In
trenching the rubbish of the salt-mines of
Prussia was f ound in a. d. 553, at a depth of
fifteen cubits, the appearance of a triangular
building in which was a column of white mar-
ble, on which was written in Hebrew the whole
history of the Noachites. At the side^of this
column was a tomb of freestone on which was
a piece of agate inscribed with the following
epitaph: Here rest the ashes of Peleg, our
Grand Architect of the tower of Babel. The
Almighty had pity on him because he became
humble."

This legend, although wholly untenable on
historic grounds, *is not absolutely puerile.
The dispersion of the human race in the time
of Peleg had always been a topic of discussion
among the learned. Long dissertations had
been written to show that all the- nations of
the world, even America, had been peopled by
the three sons of Noah and their descendants.
The object of the legend seems, then, to have
been to impress the idea of the thorough dis-
persion. The fundamental idea of the degree
is, under the symbol of Peleg, to teach the
crime of assumption and the virtue of humil-
ity.

2. The degree was also adopted into tike
Rite of Mizraim, where it is the Thirty-fifth.

Noachite, Sovereign. {Noachite Sou-
verain.) A degree contained in the nomencla-
ture of Fustier.

Noachites. The same as Noachida, which
see.

NOAH

Noah. In all the old Masonic manuscript
Constitutions that are extant. Noah and the
flood play an important part in the "Legend
of the Craft." Hence, as the Masonic system
became developed, the Patriarch was looked
upon as what was called a patron of Masonry,
And this connection of Noah with the mythic
history of the Order was rendered still closer by
the influence of many symbols borrowed from
the Arkite worship, one of the most predomi-
nant of the ancient faiths. So intimately were
incorporated the legends of Noah with the
legends of Masonry that Freemasons began,
at length, to be called, and are still called,
"Noachidee," or the descendants of Noah, a
term first applied by Anderson, and very fre-
quently used at the present day.

It is necessary, therefore, that every scholar
who desires to investigate the legendary sym-
bolism of Freemasonry should make himself
acquainted with the Noachic myths upon
which much of it is founded. Or. Oliver, it is
true, accepted them all with a childlike faith;
but it is not likely that the skeptical inquirers
of the present day will attribute to them any
character of authenticity. Yet they are in-
teresting, because they show us the growth of
legends out of symbols, and they are instruc-
tive because they are for the most part sym-
bolic.

The "Legend of the Craft " tells us that the
three sons of Lamech and his daughter,
Naamah, "did know that God would take
vengeance for sin, either by fire or water;
wherefore they wrote these sciences which
they had found in two pillars of stone, that
they might be found after the flood." Sub-
sequently, this legend took a different form,
and to Enoch was attributed the precaution
of burying the stone of foundation in the
bosom of Mount Moriah, and of erecting the
two pillars above it.

The first Masonic myth referring to Noah
that presents itself is one which teas us that,
while he was piously engaged in the task of
exhorting his contemporaries to repentance,
his attention had often been directed to the
pillars which Enoch had erected on Mount
Moriah. By diligent search he at length de-
tected the entrance to the subterranean vault,
and, on pursuing his inquiries, discovered the
stone of foundation, although he was unable
to comprehend the mystical characters there
deposited. Leaving these, therefore, where
he had found them, he simply took away the
stone of foundation on which they had been
deposited, and placed it in the ark as a con-
venient altar.

Another myth, preserved in one of the inef-
fable degrees, informs us that the ark was
built of cedars which grew upon Mount Leb-
anon, and that Noah employed the Sidonians
to cut them down, under the' superintendence
of Jspheth. The successors of these Sidoni-
ans, m after times, according to the same tra-
dition, were employed by King Solomon to
fell and prepare cedars on the same mountain
for his stupendous Temple.

The record of Genesis lays the foundation

NOAH 515

for another series of symbolic myths con-
nected with the dove, which has thus been in-
troduced into Masonry.

.After forty days, when Noah opened the
window of the ark that he might learn if the
waters had subsided, he despatched a raven,
Which, returning, gave him no satisfactory in-
formation. He then sent forth a dove three
several times, at an interval of seven days
between each excursion. The first time, the
dove, finding no resting-place, quickly re-
turned; the second time she came back in
the evening, bringing in her mouth an olive-
leaf, which showed that the waters must have
sufficiently abated to have exposed the tops
of the trees; but on the third departure, the
dry land being entirely uncovered, she re-
turned no more.

In the Arkite rites, which arose after the
dispersion of Babel, the dove was always con-
sidered as a sacred bird, in commemoration of
its having been the first discoverer of land. Its
name, which in Hebrew is ionak, was given to
one of the earliest nations of the earth; and,
as the emblem of peace and good fortune, it
became the bird of Venus. Modern Masons
have commemorated the messenger of Noah
in the honorary degree of "Ark and Dove,"
which is sometimes conferred on Royal Arch
Masons.

On the 27th day of the second month, equiva-
lent to the 12th of November, in the year of
the world 1657, Noah, with his family, left the
ark. It was exactly one year of 368 days, or
just one revolution of the sun, that the patri-
arch was enclosed in the ark. This was not
unobserved by the descendants of Noah, and
hence, in consequence of Enoch's life of 365
days, and Noah's residence in the ark for the
same apparently mystic period, the Noachites
confounded the worship of the solar orb with
the idolatrous adoration which they paid to
the patriarchs who were saved from the del-
uge. They were led to this, too, from an ad-
ditional reason, that Noah, as the restorer
of the human race, seemed, in some sort, to
be a type of the regenerating powers of the
sun.

So important an event as the deluge, must
have produced a most impressive effect upon
the religious dogmas and rites of the nations
which succeeded it. Consequently, we shall
find some allusion to it in the annals of every
people and some memorial of the principal
circumstances connected with it, in their
religious observances. At first, it is to be sup-
posed that a veneration for the character of
the second parent of the human race must
have been long preserved by his descendants.
Nor would they have been unmindful of the
proper reverence due to that sacred vessel —
sacred in their eyes — which had preserved
their great progenitor from the fury of the
waters. "They would long cherish," says
Alwood (Lit. Antig. of Greece, p. 182), "the
memory of those worthies who were rescued
from the common lot of utter ruin; they
would call to mind, with an extravagance ot
admiration, the means adopted for their pres-

516 NOAH

ervation; they would adore the wisdom which
contrived, and the goodness which prompted
to, the execution of such a plan." So pious
a feeling would exist, and be circumscribed
within its proper limits of reverential grati-
tude, while the legends of the deluge continued
to be preserved in their purity, and while
the Divine preserver of Noah was remembered
as the one god of his posterity. But when,
by the confusion and dispersion at Babel, the
true teachings of Enoch and Noah were lost,
and idolatry or polytheism was substituted
for the ancient faith, then Noah became a
god, worshiped under different names in dif-
ferent countries, and the ark was transformed
into the temple of the Deity. Hence arose
those peculiar systems of initiations which,
known under the name of the " Arkite rites,"
formed a part of the worship of the ancient
world, and traces of which are to be found
in almost all the old systems of religion.

It was in the six hundredth year of his age,
that Noah, with his family, was released from
the ark. Grateful for his preservation, he
erected an altar and prepared a sacrifice of
thank-offerings to the Deity. A Masonic
tradition says, that for this purpose he made
use of that stone of foundation which he had
discovered in the subterranean vault of Enoch,
and which he had carried with him into the
ark. It was at this time that God made his
covenant with Noah, and promised him that
the earth should never again be destroyed by a
flood. Here, too, he received those command-
ments for the government of himself and his
posterity which have been called "the seven
precepts of the Noachidas."

It is to be supposed that Noah and his im-
mediate descendants continued to live for
many years in the neighborhood of the moun-
tain upon which the ark had been thrown
by the subsidence of the waters. # There is
indeed no evidence that the patriarch ever
removed from it. In the nine hundred and
fiftieth year of his age he died, and, according
to the tradition of the Orientalists, was buried
in the land of Mesopotamia. During that
period of his life which was subsequent to the
deluge, he continued to instruct his children
in the great truths of religion. Hence, Ma-
sons are sometimes called Noachidee, or the
sons of Noah, to designate them, in a pecu-
liar manner, as the preservers of the sacred
deposit of Masonic truth bequeathed to them
by their great ancestor; and circumstances
intimately connected with the transactions of
the immediate descendants of the patriarch
are recorded in a degree which has been
adopted by the Ancient and Accepted Scot-
tish Rite under the name of "Patriarch
Noachite."

The primitive teachings of the patriarch,
which were simple but comprehensive, con-
tinued to be preserved in the line of the patri-
archs and the prophets to the days of Solo-
mon, but were soon lost to the other descend-
ants of Noah, by a circumstance to which we
must now refer. After the death of Noah,
his sons removed from the region of Mount

NOFFODEI

Ararat, where, until then, they had resided,
and "travelling from the East, found a plain
in the land of Shinar, and dwelt there." Here
they commenced the building of a lofty tower.
This act seems to have been displeasing to
God, for in consequence of it, he confounded
their language, so that one could not under-
stand what another said: the result of which
was that they separated and dispersed over
the face of the earth in search of different
dwelling-places. With the loss of the original
language, the great truths which that language
had conveyed, disappeared from their minds.
The worship of the one true God was aban-
doned. A multitude of deities began to be
adored. Idolatry took the place of pure the-
ism. And then arose the Arkite rites, or the
worship of Noah and the Ark, Sabaism, or the
adoration of the stars, and other superstitious
observances, in all of which, however, the
priesthood, by their mysteries or initiations
into a kind of Spurious Freemasonry, pre-
served, among a multitude of errors, some
faint allusions to the truth, and retained just
so much light as to make their "darkness vis-
ible."

Such are the Noachic traditions of Ma-
sonry, which, though if considered as ma-
terials of history, would be worth but little,
vet have furnished valuable sources of sym-
bolism, and in that way are full of wise in-
struction.

Noah, Precepts of. The precepts of the
patriarch Noah, which were preserved as the
Constitutions of our ancient brethren, are
seven in number, and are as follows:

1. Renounce all idols.

2. Worship the only true God.

3. Commit no murder.

4. Be not denied by incest.

5. Do not steal.

6. Be just.

7. Eat no flesh with blood in it.

The "proselytes of the gate," as the Jews
termed those who lived among them without
undergoing circumcision or observing the cere-
monial law, were bound to obey the seven pre-
cepts of Noah. The Talmud says that the
first six of these precepts were given originally
by God to Adam, and the seventh afterward
to Noah. These precepts were designed to
"be obligatory on all the Noachidae, or de-
scendants of Noah, and consequently, from
the time of Moses, the Jews would not suffer
a stranger to live among them unless he ob-
served these precepts, and never gave quarter
in battle to an enemy who was ignorant of
them.

Noffodel. The name of this person is dif-
ferently spelled by different writers. Villani,
and after him Burnes, call him Noffo Dei,
Reghellini Neffodei, and Addison Nosso de
Florentin; but the more usual spelling is Nof-
fodei. He and Squin de Flexian were the first
to make those false accusations against the
Knights Templars which led to the downfall of
the Order. Naffodei, who was a Florentine,
is asserted by some writers to have been an
apostate Templar, who had been condemned

NOMENCLATURE

by the Preceptor and Chapter of Prance
to_ perpetual imprisonment for impiety and
crime. But Dupui denies this, and says that
he never was a Templar, but that, having been
banished from his native country, he had been
condemned to rigorous penalties by the Pre-
vost of Paris for his crimes. For a history of
bis treachery to the Templars, see Squin de
Flexion.

Nomenclature. There are several Ma-
sonic works, printed or in manuscript^ which
. contain lists of the names of degrees in Ma-
sonry. Such a list is called by the French
writers a nomenclature. The most important
of these nomenclatures are those of Peuvret,
Fustier, Pyron, and Lemanceau. Ragon has
a nomenclature of degrees in his Tuileur G&n-
irale. And Thory has an exhaustive and de-
scriptive one in his Acta Latomorum. Oliver
also gives a nomenclature, but an imperfect
one, of one hundred and fifty degrees in bis
Historical Landmarks,

Nomination. It is the custom in some
Grand Lodges and Lodges to nominate candi-
dates for election to office, and in others this
custom is not adopted. But the practise of
nomination has the sanction of ancient usage.
Thus the records of the Grand Lodge of Eng-
land, under date of June 24, 1717, tell us that
I' before dinner the oldest Master Mason . . .
in the chair proposed a list of proper candi-
dates, and the Drethren, by a majority of
hands, elected Mr. Anthony Sayer,Gentleman,
Grand Master of Masons." (Constitutions,
1738, p. 109.) And the present Consti-
tution of the Grand Lodge of England re-
quires that the Grand Master shall be nom-
inated in December, and the Grand Treasurer
in September, but that the election shall not
take place until the following March. Nomi-
nations appear, therefore, to be the correct Ma-
sonic practise; yet, if a member be elected to
any office to which he had not previously been
nominated, the election will be valid, for a
nomination is not essential.

Non-Afflllation. The state of being un-
connected by membership with a Lodge.
(See Unaffiliated Mason.)

Nonesynches. In the Old Constitutions
known as the Dowland MS. is found the
following passage: "St. Albones loved well
Masons and cherished them much. And he
made their paie right good, ... for he gave
them ijs-vjd, a weeke, and iijd: to their non-
esynches." This word, which cannot, in this
precise form, be found in any archaic diction-
ary, evidently means food or refreshment, for
in the parallel passage in other Constitutions
the word used is cheer, which has the same
meaning. The old English word from which
we get our luncheon is noonshun, which is
defined to be the refreshment taken at
noon, when laborers desist from work to shun
the heat. Of this, nonesynches is a corrupt
form.

Nonls. A significant word in the Thirty-
second Degree of the Scottish Bite. The
original old French rituals endeavor to ex-
plain it, and say that it and two other words

NORNJE 517

in conjunction are formed out of the initials
of the words of a particular aphorism which
has reference to the secret arcana and "sacred
treasure" of Masonry. Out of several inter-
pretations, no one can be positively asserted
as the original, although the intent is apparent
to him to whom the same may lawfully belong.
(See Salix and Tengu.)

Non nobis. It is prescribed that the motto
beneath the Passion Cross on the Grand
Standard of a Commandery of Knights Tem-
plar shall be "Non nobis Domine ! non nobis,
sed nomini tuo da Gloriam." That is, Not
unto us, O Lord! not unto us, but unto Thy
name give Glory. It is the commencement
of the 115th Psalm, which is sung in the
Christian church on occasions of thanks-
giving. It was the ancient Templar's shout
of victory.

Non-Resident. The members of a Lodge
who do not reside in the locality of a Lodge,
but live at a great distance from it in another
State, or, perhaps, country, but still continue
members of it, and contribute to its support
by the payment of Lodge dues, are called
"non-resident members." Many Lodges, in
view of the fact that such members enjoy
none of the local privileges of their Lodges,
require from them a less amount of annual
payment than they do from their resident
members.

Noorthouck, John. The editor of the
fifth, and by far the best, edition of the Book
of Constitutions, which was published in 1784.
He was the son of Herman Noorthouck, a
bookseller, and was born in London about the
year 1746. Oliver describes him as "a clever
and intelligent man, and an expert Mason."
His literary pretensions were, however, greater
than this modest encomium would indicate.
He was patronized by the celebrated printer,
William Strahan, and passed nearly the whole
of his life in the occupations of an author, an
index maker, and a corrector of the press.
He was, besides his edition of the Book of
Constitutions, the writer of a History of Lon-
don, 4to, published in 1773, and an Historical
and Classical Dictionary, 2 vols., 8vo, pub-
lished in 1778. To him also, as well as to
some others, has been attributed the author-
ship of a Once popular book entitled The
Man after God's own Heart. In 1852, J. R.
Smith, a bookseller of London, advertised
for sale "the original autograph manuscript
of the life of John Noorthouck." He calls
this "a very interesting piece of autobiog-
raphy, containing many curious literary
anecdotes of the last century, and deserving
to be printed." Noorthouck died in 1816,
aged about seventy years.

Normal. A perpendicular to a curve; and
included between the curve and the axis of
the abscissas. Sometimes a square, used by
Operative Masons, for proving angles.

Nornse. In the Scandinavian Mysteries
these were three maidens, known as Urd,
Verdandi, and Skuld, signifying Past, Present,
and Future. Their position is seated near the
Urdar-wells under the world-tree Yggdrasil,

518 NORTH

and there they determine the fate of both
gods and men. They daily draw water from
the spring, and with it and the surrounding
clay sprinkle the ash-tree Yggdrasil, that the
branches may not wither and decay.

North. The north is Masonically called
a place of darkness. The sun in his progress
through the ecliptic never reaches farther
than 23° 28' north of the equator. A wall
being erected on any part of the earth farther
north than that, will therefore, at meridian,
receive the rays of the sun only on its south
side. While the north will be entirely in
shadow at the hour of meridian. The use of
the north as a symbol of darkness is found,
with the present interpretation, in the early
rituals of the last century. It is a portion of
the old sun worship, of which we find so many
relics in Gnosticism, in Hermetic philosophy,
and in Freemasonry. The east was the place
of the sun's daily birth, and hence highly
revered; the north the place of his annual
death, to which he approached only to lose
his vivific heat, and to clothe the earth in the
darkness of long nights and the dreariness
of winter.

However, this point of the compass, or
place of Masonic darkness, must not be con-
strued as implying that in the Temple of Sol-
omon no light or ventilation was had from
this direction. The Talmud, and as well
Josephus. allude to an extensive opening
toward the North, framed with costly mag-
nificence, and known as the great "Golden
Window." There were as many openings
in the outer wall on the north as on the south
side. There were three entrances through
the " Chel" on the north and six on the south.
(See Temple.)

While once within the walls and Chel of
the Temple all advances were made from
east to west, yet the north side was mainly
used for stabling, slaughtering, cleansing,
etc., and contained the chambers of broken
knives, defiled stones, of the house of burn-
ing, and of sheep. The Masonic symbol-
ism of the entrance of an initiate from the
north, or more practically from the north-
west, and advancing toward the position
occupied by the corner-stone in the north-
east, forcibly calls to mind the triplet of
Homer:

"Two marble doors unfold on either side;
Sacred the South by which the gods descend;
But mortals enter on the Northern end."

So in the Mysteries of Dionysos, the gate
of entrance for the aspirant was from the
north; but when purged from his corrup-
tions, he was termed indifferently new-born
or immortal, and the sacred south door was
thence accessible to his steps.

In the Middle Ages, below and to the
right of the judges stood the accuser, facing
north; to the left was the defendant, in the
north facing south. Bro. George F. Fort,
in his Antiquities of Freemasonry, says: "In
the centre of the court, directly before the
judge, stood an altar piece or shrine, upon

NORTH

which an open Bible was displayed. The
south, to the right of the Justiciaries, was
deemed honorable and worthy for a plaintiff:
but the north was typical of a frightful and
diabolical sombreness. ' Thus, when a solemn
oath of purgation was taken in grievous
criminal accusations, the accused turned
toward the north. "The judicial headsman,
in executing the extreme penalty of out-
raged justice, turned the convict's face
northward, or towards the place whence em-
anated the earnest dismal shades of night.
When Earl Hakon bowed a tremulous knee
before the deadly powers of Paganism,
and sacrificed his seven-year-old child, he
gased out upon the far-off, gloomy north.

"In Nastrond, or shores of death, stood
a revolting halL whose portals opened toward
the north — the regions of night. North,
by the Jutes, was denominated black or
sombre: the Frisians called it fear corner.
The gallows faced the north, and from these
hyperborean shores everything base and
terrible proceeded. In consequence of this
belief, it was ordered that, in the adjudica-
tion of a crime, the accused should be on
the north side of the court enclosure. And
in harmony with the Scandinavian super-
stition, no Lodge of Masons illumines the
darkened north with a symbolic light, whose
brightness would be unable to dissipate the
gloom of that cardinal point with which was
associated all that was sinstrous and dire-
ful." (P. 292.)

North Carolina. The early history of
Masonry in no State is more uncertain than
in that of North Carolina, in consequence
of the carelessness of the authorities who have
attempted to write its early annals. Thus,
Eobert Williams, the Grand Secretary, in a
letter written to the Grand Lodge of Ken-
tucky in 1808, said that "the Grand Lodge
of North Carolina was constituted by Charter
issued from the Grand Lodge of Scotland in
the year 1761, signed by Henry Somerset.
Duke of Beaufort . . . as Grand Master; and
attested by George John Spencer, Earl of
Spencer ... as Grand Secretary." Now this
statement contains on its face the evidences
of flagrant error. 1. The Duke of Beaufort
never was Grand Master of Scotland. 2.
The Grand Master of Scotland in 1761 was
the Earl of Elgin. 3. The Earl of Spencer
never was Grand Secretary either of England
or Scotland, but Samuel Spencer was Grand
Secretary of the Grand Lodge of England from
1757 to 1767, and died in 1768. 4. The Duke
of Beaufort was not Grand Master of Eng-
land in 1761, but held that office from 1767
to 1771. There is no mention in the printed
records of the Grand Lodge of England of
a Charter at any time granted for a Pro-
vincial Grand Lodge in North Carolina.
But in two lists of Lodges chartered by that
body, we find that on August 21, 1767, a
Warrant was granted for the establishment
of "Royal White Hart Lodge," at Halifax,
in North Carolina. Probably this is the
true date of the introduction of Masonry

NORTH

into that State. A record in the transactions
of the St. John's Grand Lodge of Massachu-
setts says that on October 2, 1767, that
body granted a deputation to Thomas Cooper,
Master of Pitt County Lodge, as Deputy
Grand Master of the province; but there is
no evidence that he ever exereised the pre-
rogatives of the office. Judge Martin, in a
discourse delivered on June 24, 1789, says
that Joseph Montford was appointed, toward
the year 1769, as Provincial Grand Master
by the Duke of Beaufort, and that in 1771
he constituted St. John's Lodge at Newbern.
This was probably the true date of the
Provincial Grand Lodge of. North Carolina,
for in 1787 we find nine Lodges in the terri-
tory, five of which, at least, had the provin-
cial numbers 2, 3, 4, 5, and 8, while the Royal
Hart Lodge retained its number on the
English Register as 403, a number which
agrees with that of the English lists in my
possession. On December 16; 1787, a con-
vention of Lodges met at Tarborough and
organized the Grand Lodge of the State
of North Carolina," electing Hon. Samuel
Johnston Grand Master.

There was a Grand Chapter in North
Carolina at an early period in the present
century, which ceased to exist about the
year f827; but Royal Arch Masonry was
cultivated by four Chapters, instituted by
the General Grand Chapter. On June 28,
1847, the Grand Chapter was reorganized.

The Grand Council was organized in
June, 1860, by Councils which had been
established by Dr. Mackey, under the au-
thority of the Supreme Council of the Ancient
and Accepted Scottish Rite.

North Dakota. As soon as it was deter-
mined by the Grand Lodge of Dakota, at its
session, held June 11-13, 1889, that there
should be a division of the Grand Lodge of
Dakota to correspond with the political
division of the Territory into North and South
Dakota, a convention was held June 12, 1889,
at the City of Mitchell, where the Grand Lodge
Was in session, and the following Lodges of
North Dakota were represented, viz.:

Shiloh, No. 8; Pembina, No. 10; Casselton,
No. 12; Acacia, No. 15; Bismarck, No. 16;
Jamestown, No. 19; Valley City, No. 21;
Mandan, No. 23; Cereal, No. 29; Hillsboro,
No. 32; Crescent, No. 36; Cheyenne Valley,
No, 41; Ellendale, No. 49; Sanborn, No. 51;
Wahpeton, No. 58; North Star, No. 59;
Minto, No. 60; Mackey, No. 63; Goase River,
No. 64; Hiram, No. 74; Minnewaukan, No.
75; Tongue River, No. 78; Bathgate, No. 80;
Euclid, No. 84; Anchor, No. 88; Golden Val-
ley, No. 90; Occidental, No. 99.

The convention resolved that it was expe-
dient to organize a Grand Lodge for North
.Dakota. A constitution and by-laws were
adopted.

On June 13th, the first session of the Grand
Lodge was held in the city of Mitchell. The
elected and appointed officers were present
and representatives of the above twenty
Lodges.

NOVA 519

North Star. This star is frequently used
as a Masonic symbol, as are the morning
star, the day star, the seven stars. Thus,
the morning star is the forerunner of the
Great Light that is about to break upon the
Lodge; or, as in the grade of G. Master
Architect, twelfth of the Scottish system,
the initiate is received at the hour "when
the day star has risen in the east, and the
north star looked down upon the seven stars
that circle round him. The symbolism
is truth; thus, the North star is the pole
star, the Polaris of the mariner, the Cyno-
Bura, that guides Masons over the stormy
seas of time. The seven stars are the sym-
bol of right and justice to the order and the
country.

Northeast Corner. In the "Institutes
of Menu," the sacred book of the Brahmans,
it is said: "If any one has an incurable
disease, let him advance in a straight path
towards the invincible northeast point, feeding
on water and air till his mortal frame totally
decays, and his soul becomes united with
the supreme."

It is at the same northeast point that
those first instructions begin in Masonry
which enable the true Mason to commence
the erection of that spiritual temple in
which, after the decay of his mortal frame,
"Ms soul becomes united with the su-
preme."

In the important ceremony which refers
to the northeast corner of the Lodge, the
candidate becomes as one who is, to all
outward appearance, a perfect and upright
man and Mason, the representative of a
spiritual comer-stone, on which he is to erect
his future moral and Masonic edifice.

This symbolic reference of the corner-stone
of a material edifice to a Mason when; at
his first initiation, he commences the moral
and intellectual task of erecting a spiritual
temple in his heart, is beautifully sustained
when we look at all the qualities that are
required to constitute a "well-tried, true,
and trusty" comer-stone. The squareness
of its surface, emblematic of morality — its
cubical form, emblematic of firmness and
stability of character — and the peculiar finish
and fineness of the material, emblematic of
virtue and holiness—show that the ceremony
of the northeast comer of the Lodge was un-
doubtedly intended to portray, in the conse-
crated language of symbolism, the necessity
of integrity and stability of conduct, of truth-
fulness and uprightness of character, and of
purity and holiness of life, which, iust at that
time and in that place, the candidate is most
impressively charged to maintain.

Notuma. A significant word in some of
the high degrees of the Templar system.
It is the anagram of Atjmont, who is said to
have been the first Grand Master of the
Templars in Scotland, and the restorer of
the Order after the death of De Molay.

Nova Scotia. The first Lodge established
in Nova Scotia was at Annapolis and under
authority from Boston by the St. John's

52Q NOVICE

Grand Lodge of Massachusetts. Under date
of 1740 the minutes read: "The Rt. Worsh'l
Grand Master granted a Deputation at the
Petition of sundry Brethren for holding a
lodge at Annapolis in Nova Scotia, and
appointed the Right Worshipful Erasmus
James Phillips, D.G.M., there, who after-
ward erected a Lodge at Halifax and appointed
His Excellency Edward Cornwallis their first
Master." For the next hundred years,
Lodges were instituted and Provincial Mas-
ters appointed by England and Scotland, and
Lodges alone without superior provincial
authority by Ireland. In June, 1866, an
independent Grand Lodge was instituted and
recognized by most of the Masonic powers
of the United States. But as none of the
Lodges holding Warrants from the Grand
Lodge of Scotland would recognize it, a
subsequent and more satisfactory arrange-
ment took place, and on June 24, 1869, a Grand
Lodge was organized by the union of all the
subordinate Lodges and Alexander Keith
was elected Grand Master.

Novice. 1. The Second Degree of the
Uluminati of Bavaria. 2. The Fifth Degree
of the Rite of Strict Observance.

Novice, Maconne. That is to say, a
female Mason who is a Novice. It is the
First Degree of the Moral Order of the
Dames of Mount Tabor. .

Norlce, Mythological. (Novice Mytho-
logi^ue.) The First Degree of the Historical
Order of the Dames of Mount Tabor.

Novice, Scottish. (Novice Ecossaise.)
The First Degree of initiation in the Order of
Mount Tabor.

Novitiate. The time of probation, as
well as of preparatory training, which, in all
religious orders, precedes the solemn pro-
fession at least one year. By dispensation
only< can the period of time be reduced.
Novices are immediately subject to a superior
called Master of Novices, and their time
must be devoted to prayer and to liturgical
training.

Nuk-pe-nuk. The Egyptian equivalent
for the expression "I am that I am."

Numbers. The symbolism which is de-
rived from numbers was common to the
Pythagoreans, the Kabbalists, the Gnostics,
and all mystical associations. Of all super-
stitions, it is the oldest and the most gen-
erally diffused. Allusions are to be found
to it in all systems of religion; the Jewish
Scriptures, for instance, abound in it, and
the Christian shows a share of its influence.
It is not, therefore, surprising that the most
predominant of all symbolism in Freemasonry
is that of numbers.

The doctrine of numbers as symbols is
most familiar to us because it formed the
fundamental idea of the philosophy of
Pythagoras. Yet it was not original with
him, since he brought his theories from
Egypt and the East, where this numerical
symbolism had always prevailed. Jambli-
•hus tells us (Vit. Pyth., c. 28) thatPythago-
raa himself admitted that he had received

NUMBERS

the doctrine of numbers from Orpheus,
who taught that numbers were the most
provident beginning of all things in heaven,
earth, and the intermediate space, and the
root of the perpetuity of Divine beings, of
the gods and of demons. From the disciples
of Pythagoras we learn (for he himself
taught only orally, and left no writings) that
his theory was that numbers contain the ele-
ments of all things,, and even of the sciences.
Numbers are the invisible covering of beings
as the body is the visible one. They are the
primary causes upon which the whole system
of the universe rests; and he who knows these
numbers knows at the same time the laws
through which nature exists. The Pythago-
reans, said Aristotle (Metaph., xiL, 8), make
all things proceed from numbers. Dacier
(Vie de Pyth.), it is true, denies that this
was the doctrine of Pythagoras, and contends
that it was only a corruption of his disciples.
It is an immaterial point. We know that
the symbolism of numbers was the basis
of what is called the Pythagorean philosophy.
But it would be wrong to suppose that from it
the Masons derived their system, since the
two are in some points antagonistic; the
Masons, for instance, revere the nine as a
sacred number of peculiar significance, while
the Pythagoreans looked upon it with de-
testation. In the system of the Pythagoreans,
ten was, of all numbers, the most perfect,
because it symbolizes the completion of things;
but in Masonic symbolism the number ten
is unknown. Four is not{ in Masonry, a num-
ber of much representative importance; but
it was sacredly' revered by the Pythago-
reans as the tetractys, or figure derived
from the Jewish Tetragrammaton, by which
they swore.

Plato also indulged in a theory of sym-
bolic numbers, and calls him happy who
understands spiritual numbers and per-
ceives their mighty influences. Numbers,
according to him, are the cause of universal
harmony, and of the production of all things.
The Neoplatonists extended and developed
this theory, and from them it passed over
to the Gnostics; from them probably to the
Rosicrucians, to the Hermetic philosophers,
and to the Freemasons.

Cornelius Agrippa has descanted at great
length, in. his Occult Philosophy, on the sub-
ject of numbers. "That there lies," he
says, "wonderful efficacy and virtue in
numbers, as well for good as for evil, not
only the most eminent philosophers teach,
but also the Catholic Doctors." And he
.quotes St. Hilary as saying that the seventy
Elders brought the Psalms into order by the
efficacy of numbers.

Of the prevalence of what are called
representative numbers in the Old and New
Testament, there is abundant evidence.
"However we may explain it," says Dr.
Mahan (Palmoni, p. 67), "certain numerals
in the Scriptures occur so often in connection
with certain classes of ideas, that we are
naturally led to associate the one with the

NUMERATION

NYCTAZONTES 521

other. This is more or less admitted with
regard to the numbers Seven, Twelve, Forty,
Seventy, and it may be a few more. The
Fathers were disposed to admit it with regard
to many others, and to see in it the marks of
a supernatural design."

Among the Greeks and the Romans there
was a superstitious veneration for certain
numbers. The same practise is found among
all the Eastern nations; it entered more or
less into all the ancient systems of philoso-
phy; constituted a part of all the old relig-
ions; was accepted to a great extent by the
early Christian Fathers; constituted an im-

gortant part of the Kabbala; was adopted
y the Gnostics, the RosicrucianB, ana all
the mystical societies of the Middle Ages;
and finally has carried its influence into
Freemasonry.

The respect paid by Freemasons to certain
numbers, all of which are odd, is founded
not on the belief of any magical virtue,
but because they are assumed to be the types
or representatives of certain ideas. That
is to say, a number is in Masonry a symbol,
and no more. It is venerated, not because
it has any supernatural efficacy, as thought
the Pythagoreans and others, but because
it has concealed within some allusion to a
sacred object or holy thought, which it
symbolizes. The number three, for instance,
like the triangle, is ~& symbol; the number
nine, like the triple triangle, another. The
Masonic doctrine of sacred numbers must
not, therefore, be confounded with the
doctrine of numbers which prevailed in other
systems.

The most important symbolic or sacred
numbers in Masonry are three, five, seven,
nine, twenty-seven, and eighty-one. Their
interpretation will be found under their
respective titles.

Numeration by Letters. There is a
Kabbalistical process especially used in the
Hebrew language, but sometimes applied to
other languages, for instance, to the Greek,
by which a mystical meaning of a word is
deduced from the numerical value of the
words of which it is composed, each letter
of the alphabet being equivalent to a number.
Thus in Hebrew the name of God, fl\ JAH,
is equivalent to 15, because "'=10 and i"l=5,
and 15 thus becomes a sacred number. In
Greek, the Kabbalistic word Abraxas, or
afipa£as, is made to symbolize the solar year
of 365 days, because the sum of the value of
the letters of the word is 365; thus, <*=1,
0=2, p=100, «=1, 4=60, «=1, and i=200.
To facilitate these Kabbalistic operations,

which are sometimes used in the high and
especially the Hermetical Masonry, the
Hbbbsw.

2
8
4

6
6
7
8
9
10

80
40

CO
60
70
80
90
100
200
800
400

Greek.

A, a

B, /J

r,r

A, J

B, e
Z,f

H, 7
6,0

I, «

K '
A, X
M>ft
X,p

£,f

0, o

n, *

p,p

T.r
T, v

X, X

%i>

D, u

2
8
4

6
6
8
9
10
20
80
40
60
60
70
80
100
200
800
400
600
600
700
800

numerical value of the Hebrew and Greek
letters is here given.

Nun. (Heb. jU, a fish, in Syriac an
inkhorn.) The Chaldaio and hieroglyphic
form of this Hebrew letter was like Fig. 1,
and the Egyptian like Fig. 2, signifying

Fig. 1.

Fig. 2.

fishes in any of these forms. Joshua was
the son of Nun, or a fish, the deliverer of
Israel. As narrated of the Noah in the
Hindu account of the deluge, whereby the
forewarning of a fish caused the construction
of an ark and the salvation of one family of
the human race from the flood of waters.
(SeeHeginnings of History, by Lenormant.)

Nursery. The first of the three classes
into which Weishaupt divided his Order of
Illuminati, comprising three degrees. (See
lUuminati.)

Nyaya. Thenameofthesecondofthethree
great systems of ancient Hindu philosophy.

Nvctazontes. An ancient sect who praised
God by day, but rested in quiet and pre-
sumed security during the night.

522

OATH

O. The fifteenth letter in the English
and in most of the Western alphabets. The
corresponding letter in the Hebrew and
Phoenician alphabets was called Ayn, that
is, eye; the primitive form of the Phoenician
letter being the rough picture of an eye, or
a circle with a dot in the center. This dot
will be observed in ancient MSS.,
4 4 but being dropped the circle forms
/ / the letter O. The numerical value
y is 70, and in Hebrew is formed thus,
/ S, the hieroglyphic being a plant,
as well as at times a circle or an eye.
Oak Apple, Society of the. Instituted
about 1658, "and lapseq under the disturb-
ances in England during the reign of James
II., but it lingered among the Stuart ad-
herents for many years.
Oannes* The earliest instructor of man
in letters, sciences, and
arts, especially in archi-
tecture, geometry, bot-
any, and agriculture, and
in all other useful knowl-
edge, was the fish god
Oannes (myth). This
universal teacher, accord-
ing to Berossus, appeared
in the Persian Gulf,
bordering on Babylonia,
and, although an animal,
was endowed with reason
and great knowledge.
The usual appearance of
creature was that of a fish, having a
human head beneath that of a fish, and feet
like unto a man. This personage conversed
with men during the day, but never ate
with them. At Kouyunjik there was a
colossal statue of the fish-god Oannes. The
following is from the Book of Enoeh (vol.
ii., p, 154): "The Masons hold their grand
festival on the day of St. John, not knowing
that therein they merely signify the fish-god
Oannes, the first Hermes and the first
founder of the Mysteries, the first messenger
to whom the Apocalypse was given, and
whom they ignorantly confound with the
fabulous author of the common Apocalypse.
The sun is then (midsummer day) in its great-
est altitude. In this the Naros is commemor-
ated."

Oath. In the year 1738, Clement XII.,
at that time Pope of Rome, issued a bull of
excommunication against the Freemasons,
and assigned, as the reason of his condem-
nation, that the Institution confederated
persons of all religions and sects in a mys-
terious bond of union, and compelled them to
secrecy by an oath taken on the Bible, accom-
panied by certain ceremonies, and the im-
precation of heavy punishments.

This persecution of the Freemasons, on
account of their having an obligatory prom-
ise of secrecy among their ceremonies, has
not been confined to the Papal see. We

the

shall find it existing in a sect which we

should suppose, of aff others, the least likely
to follow in the footsteps of a Roman pontiff.
In 1757, the Associate Synod of Seeeders
of Scotland adopted an act, concerning what
they called "the Mason oath/' in which it is
declared that all persons who shall refuse to
make such revelations as the Kirk Sessions
may require, and to promise to abstain from
all future connection with the Order, "shall
be reputed under scandal and incapable of
admission to sealing ordinances," or as Pope
Clement expressed it, be "ipso facto ex-
communicated."

In the preamble to the act, the Synod
assign the reasons for their objections to
this oath, and for their ecclesiastical censure
of all who contract it. These reasons are:
"That there were very strong presumptions,
that, among Masons, an oath of secrecy is
administered to entrants into their society,
even under a capital penalty, and before
any of those things, which they swear to
keep secret, be revealed to them; and that
they pretend to take some of these secrets
from the Bible; besides other tilings which
are ground of scruple in the manner of swear-
ing^ the said oath."

These have, from that day to this, consti-
tuted the sum and substance of the objec-
tions to the obligation of Masonic secrecy,
and, for the purpose of brief examination,
they may be classed under the following
heads:

First. It is an oath.

Secondly. It is administered before the
secrets are communicated.

Thirdly. It is accompanied by certain
superstitious ceremonies.

Fourthly. It is attended by a penalty.

Fifthly. It is considered, by Masons, as
paramount to the obligations of the laws
of the land.

, In replying to these statements, it is evi-
dent that the conscientious Freemason
labors under great disadvantage. He is at
every step restrained bjr his honor from
either the denial or admission of his adver-
saries in relation to the mysteries of the
Craft. But it may be granted, for the sake
of argument, that every one of the first
four charges is true, ana then the inquiry
will be in what respect they are offensive or
immoral.

First. The oath car promise cannot, in
itself, be sinful, unless there is something
immoral in the obligation it imposes. Sim-
ply to promise secrecy, or the performance
of any 'good action, and to strengthen this
promise by the solemnity of an oath, is
not, in itself, forbidden by any Divine or
human law. Indeed, the infirmity of hu-
man nature demands, in many instances,
the sacred sanction of such an attestation;
and it is continually exacted in the transac-
tions of man with man, without any notion

OATH

523

of sinfulness. Where the time, and place,
and circumstances are unconnected with
levity, or profanity, or crime, the adminis-
tration of an obligation binding to secrecy,
or obedience, or veracity, or any other virtue,
and the invocation of Deity to witness, and
to strengthen that obligation, or to punish
its violation, is incapable, by any perversion
of Scripture, of being considered a criminal
act.

Secondly. The objection that the oath
is administered before the secrets are made
known, is sufficiently absurd to provoke a
smile. The purposes of such an oath would
be completely frustrated, by revealing the
thing to be concealed before the promise
of concealment was made. In that case, it
would be optional with the candidate to

five the obligation, or to withhold it, as
est suited his inclinations. If it be con-
ceded that the exaction of a solemn promise
of secrecy is not, in itself, improper, then
certainly the time of exacting it is before
and not after the revelation.

Dr. Harris (Masonic Discourses, Disc.
IX., p. 184) has met this objection in the
following language:

"What the ignorant call 'the oath,' is
simply an obligation, covenant, and prom-
ise, exacted previously to the divulging of
the specialties of the Order, and our means
of recognizing each other; that they shall
be kept from the knowledge, of the world,
lest their original intent should be thwarted,
and their benevolent purport prevented.
Now, pray, what harm is there in this? > Do
you not all, when you have anything of a
private nature which you are willing to
confide in a particular friend, before you teU
him what it is, demand a solemn promise of
secrecy? And is there not the utmost pro-
priety in knowing whether your friend is de-
termined to conceal your secret, before you
presume to reveal it? Your answer confutes
your cavil."

Thirdly. The objection that the oath is
accompanied by certain superstitious cere-
monies does not seem to be entitled to much
weight. Oaths, in all countries and at all
times, have been accompanied by peculiar
rites, intended to increase the solemnity
and reverence of the act. The ancient
Hebrews, when they took an oath, placed
the hand beneath the thigh of the person
to whom they swore. Sometimes the an-
cients took hold of the horns of the altar,
and touched the sacrificial fire, as in the
league between Latinua and Maeea, where
the ceremony is thus described by Virgil:

"Tango aras; mediosque ignes, et numina,
tester."

Sometimes they extended the right hand to
heaven, and swore by earth, sea, and stars.
Sometimes, as among the Romans in pri-
vate contracts, the person swearing laid his
hand upon the hand of the party to whom
he swore. In all solemn covenants the oath
was accompanied by a sacrifice; and some

of the hair being cut from the victim's
head, a part of it was given to all present,
that each one might take a share in the
oath, and be subject to the imputation.
Other ceremonies were practised at various
times and in different countries, for the
purpose of throwing around the act of at-
testation an increased amount of awe and
respect. The oath is equally obligatory
without them; but they have their signifi-
cance, and there can be no reason why the
Freemasons should not be allowed to adopt
the mode most pleasing to themselves of
exacting their promises or confirming their
covenants.

Fourthly. It is objected that the oath is
attended with a penalty of a serious or
capital nature. If this be the case, it does
not appear that the expression of a penalty
of any nature whatever can affect the pur-
port or augment the solemnity of an oath,
which is, in fact, an attestation of God to
the truth of a declaration, as a witness and
avenger; and hence every oath includes in
itself, and as its very essence, the covenant
of God's wrath, the heaviest of all penal-
ties, as the necessary consequence of its vio-
lation. A writer, in reply to the Synod of
Scotland (/Scot'* Mag,, October, 1757), quotes
the opinion of an eminent jurist to this effect:

"It seems to be certain that every promis-
sory oath, in whatever form it may be con-
ceived, whether explicitly or implicitly, vir-
tually contains both an attestation and an
obsecration; for in an oath the execration
supposes an attestation as a precedent,' and
the attestation infers an execration as a
necessary consequence.

"Hence, then, to the believer in a super-
intending Providence, every oath is an affir-
mation, negation, or promise, corroborated by
the attestation of the Divine Being." This
attestation includes an obsecration of Divine
punishment in case of a violation, and it is,
therefore, a matter of no moment whether
this obsecration or penalty be expressed in
words or only implied; its presence or absence
does not, in any degree, alter the nature of the
obligation. If in any promise or vow made by
Masons, such a penalty is inserted, it may
probably be supposed that it is used only with
a metaphorical and paraphrastical signifi-
cation, and for the purpose of symbolic or his-
torical allusion. Any other interpretation
but this would be entirely at variance with
the opinions of the most intelligent Masons,
who, it is to be presumed, best know the intent
and meaning of thek own ceremonies.

Fifthly. The last, and, indeed, the most
important objection urged is, that these oaths
are construed by Masons as being of higher
obligation than the law of the land. It is in
vain that this charge has been repeatedly and
indignantly denied; it is in vain that Masons
point to the integrity of character of thou-
sands of eminent men who have been mem-
bers of the Fraternity; it is in vain that they
recapitulate the order-loving and law-fearing
regulations of the Institution; the oharga u

524 OATH

renewed with untiring pertinacity, and be-
lieved with a credulity that owes its birth to
rancorous prejudice alone. To repeat the
denial is but to provoke a repetition of the
charge. The answer is, however, made by
one who, once a Mason, was afterward an op-
ponent and an avowed enemy of the Institu-
tion, W. L. Stone (Letters on Masonry and
Anti-Masonry, Let. VII., p. 69), who uses the
following language:

"Is it, then, to be believed that men of
acknowledged talents and worth in public
stations, and of virtuous and, frequently,
religious habits, in the walks of private life,
with the Holy Bible in their hands — which
they are solemnly pledged to receive as the
rule and guide of their faith and practice — and
under the grave and positive charge from the
officer administering the obligation, that it is
to be taken in strict subordination to the civil
laws — can understand that obligation, what-
ever may be the peculiarities of its phrase-
ology, as requiring them to countenance vice
and criminality even by silence? Can it for a
moment be supposed that the hundreds of
eminent men, whose patriotism is unques-
tioned, and the exercise of whose talents and
virtues has shed a lustre upon the church his-
tory of our country, and who, by their walk
and conversation, have, in their own lives,
illustrated the beauty of holiness? Is it to be
credited that the tens of thousands of those
persons, ranking among the most intelligent
and virtuous citizens of the most moral and
enlightened people on earth — is it, I ask, pos-
sible that any portion of this community can,
on calm reflection, believe that such men have
oaths upon their consciences binding them to
eternal silence in regard to the guilt of any
man because he happens to be a Freemason,
no matter what be the grade of offence,
whether it be the picking of a pocket or the
shedding of blood? It does really seem to me
impossible that such an opinion could, at any
moment, have prevailed, to any considerable
extent, amongst reflecting and intelligent cit-
izens.

Oath, Corporal. The modern form of
taking an oath is by placing the hands on the
Gospels or on the Bible. The corporale, or
corporal cloth, is the name of the linen cloth on
which, in the Roman Catholic Church, the
sacred elements consecrated as "the body of
our Lord" are placed. Hence the expression
corporal oath originated in the ancient custom
of swearing while touching the corporal cloth.
Relics were sometimes made use of. The
laws of the Allemanni (cap. 657) direct that he
who swears shall place his hand upon the
coffer containing the relics. The idea being
that something sacred must be touched by
the hand of the jurator to give validity to the
oath, in time the custom was adopted of sub-
stituting the holy Gospels for the corporal
cloth or the relics, though the same title was
retained. Haydn (Diet, of Dates) says that
the practise of swearing on the Gospels pre-
vailed in England as early as a.d. 528. The
laws of the Lombards repeatedly mention the

OATH

custom of swearing on the Gospels. The
sanction of the church was given at an early
period to the usage. Thus, in the history of
the Council of Constantinople (Anno 381), it
is stated that "George, the well-beloved of
God, a deacon and keeper of the records, hav-
ing touched the Holy Gospels of God, swore
in this manner," etc. And a similar practise
was adopted at the Council of Nice, fifty-six
years before. The custom of swearing on
the book, thereby meaning the Gospels, was
adopted by the Medieval gild of Freemasons,
and allusions to it are found in all the Old Con-
stitutions. Thus in the York MS., No. 1,
about the year 1600, it is said, "These
charges . . . you shall well and truly keep to
your power: so help you God and by the con-
tents of that book." And in the Grand
Lodge MS., No. 1, in 1583 we find this:
"These charges ye shall keepe, so healpe you
God, and your haly dome and by this booke
in your hande unto your power." The form
of the ceremony required that the corporal
oath should be taken with both hands on the
book, or with one hand, and then always the
right hand.

Oath of the Gild. The oath that was ad-
ministered in the English Freemasons' gild of
the Middle Ages is first met with in the Har-
leian MS., No. 1942, written about the year
1670. The 31st article prescribes : " That noe
person shall bee accepted a Free Mason, or
know the secrets of the said Society, until hee
hath first taken the oath of secrecy hereafter
following:

"I, A. B. Doe, in the presence of Almighty
God and my Fellowes and Brethren here pres-
ent, promise and declare that I will not at any
time hereafter, by any act or circumstance
whatsoever, directly or indirectly, publish,
discover, reveale, or make knowne any of the
secrets, priviledges or counsells of the Fra-
ternity or fellowship of Free Masonry, which at
this time, or any time hereafter, shall be made
knowne unto mee : soe helpe mee God and the
holy contents of this booke." In the Roberts •
Constitutions, published in 1722, this oath,
substantially in the same words, is for the
first time printed with the amendment of
"privities" for "priviledges."

Oath, Tiler's. Before any strange and
unknown visitor can gain admission into a
Masonic Lodge, he is required in America to
take the following oath:

"I, A. B., do hereby and hereon solemnly
and sincerely swear that I have been regularly
initiated, passed, and raised to the sublime
degree of a Master Mason in a' just and legally
constituted Lodge of such; that I do not now
stand suspended or expelled; and know of no
reason why I should not hold Masonic com-
munication with my brethren."

It is called the "Tiler's oath," because it is
usually taken in the Tiler's room, and was
formerly administered by that officer, whose
duty it is to protect the Lodge from the ap-
proach of unauthorized visitors. It is now
administered by the committee of examina-
tion, and not only he to whom it is adminis-

tered, but he who administers it, aad all who
are present, must take it at the same time. It
is a process of purgation, and each one present,
the visitor as well as the members of the
Lodge, is entitled to know that all the others
are legally qualified to be present at the eso-
teric examination which is about to take

Slace. [This custom is unknown in English
lasonry.]

OB. A Masonic abbreviation of the word
Obligation, sometimes written O. B.

Obed. (Heb. ~Ci2, serving.) One of nine
favored officials, selected by Solomon after
the death of H. Abif .

Obedience. The doctrine of obedience to
constituted authority is strongly inculcated in
all the Old Constitutions as necessary to the
preservation of the association. In them it is
directed that "every Mason shall prefer his
elder and put him to worship." Thus the
Master Mason obeys the order of his Lodge,
the Lodge obeys the mandates of the Grand
Lodge, and the Grand Lodge submits to the
landmarks and the old regulations. The
doctrine of passive obedience and non-re-
sistance in politics, however much it may be
supposed to be inimical to the progress of free
institutions, constitutes undoubtedly the great
principle of Masonic government. Such a
principle would undoubtedly lead to an un-
bearable despotism, were it not admirably
modified and controlled by the compensating
principle of appeal. The first duty of every
Mason is to obey the mandate of the Master.
But if that mandate should have been unlaw-
ful or oppressive, he will find his redress in the
Grand Lodge, which will review the case and
render justice. This spirit of instant obedi-
ence and submission to authority constitutes
the great safeguard of the Institution. Free-
masonry more resembles a military than a po-
litical organization. The order must at once
be obeyed; its character and its consequences
may be matters of subsequent inquiry. The
Masonic rule of obedience is like the nautical,
imperative: "Obey orders, even if you break
owners."-

Obedlence of a Grand Body. Obedience,
used in the sense of being under the jurisdic-
tion, is a technicality borrowed only recently
by Masonic authorities from the French,
where it has always been regularly used. Thus
" the Grand Lodge has addressed a letter to all
the Lodges of Us obedience" means "to all the
Lodges under its jurisdiction." In French,
"a toutes lea Loges de sou obedience." It
comes originally from the usage of the Middle
Ages, in the Low Latin of which obedientia
meant the homage which a vassal owed to his
lord. In the ecclesiastical language of the
same period, the word signified the duty or
office of a monk toward his superior.

Obelisk. The obelisk is a quadrangular,
monolithic column, diminishing upward, with
the sides gently inclined, but not so as to ter-
minate in a pointed apex, but to form at the
top a flattish, pyramidal figure, by which the
whole is finished off and brought to a point.
It was the most common species of monument

OBLIGATION 525

in ancient Egypt* where they are still to be
found in great numbers, the sides being cov-
ered with Hieroglyphic inscriptions. Obelisks
were, it is supposed, originally erected in
honor of the sun god. Pliny says (Holland's
trans.), "The kings of Egypt in times past
made of this stone certain long beams, which
they called obelisks, and consecrated them
unto the sun, whom they honored as a god:
and, indeed, some resemblance they carry of
sunbeams." In continental Masonry the
monument in the Master's Degree is often
made in the form of an obelisk, with the letters
M. B. inscribed upon it. And this form is
appropriate, because in Masonic, as in Chris-
tian, iconography the obelisk is a symbol of
the resurrection.

Objections to Freemasonry. The prin-
cipal objections that have been urged by its
opponents to the Institution of Freemasonry
may be arranged under six heads: 1. Its
secrecy; 2. The exclusiveness of its charity;
3. Its admission of unworthy members; 4.
Its claim to be a religion; 5. Its ad-
ministration of unlawful oaths; and, 6. Its
puerility as a system of instruction. Each
of these objections is replied to in this work
under the respective heads of the words which
are italicized above.

Obligated. To be obligated, in Masonio
language, is to be admitted into the covenant
of Masonry. "An obligated Mason " is tau-
tological, because there can be no Mason
who is not an obligated one.

Obligation. The solemn promise made by
a Mason on his admission into any degree is
technically called his obligation. In a legal
sense, obligation is synonymous with duty.
Its derivation shows its true meaning, for the
Latin word oUigatio literally signifies a tying
a* binding. The obligation is that which binds
a man to do some act, the doing of which thus
becomes his duty. By his obligation, a Mason-
is bound or tied to his Order. Hence the
Romans called the military oath which was
taken by the soldier his obligation, and,
too, it is said that it is the obligation that
makes the Mason. Before that ceremony,
there is no tie that binds the candidate to the
Order so as to make him a part of it; after the
ceremony, the tie has been completed, and the
candidate becomes at once a Mason, entitled
to all the rights and privileges and subject to
all the duties and responsibilities that enure
in that character. The jurists have divided
obligations into imperfect and perfect, or nat-
ural and civil. In Masonry there is no such
distinction. The Masonic obligation is that
moral one which, although it cannot be en-
forced by the courts of law, is binding on the
party who makes it, in conscience and accord-
ing to moral justice. It varies in each degree,
but in each is perfect. Its different clauses,
in which different duties are prescribed, are
called its points, which are either affirmative
or negative, a division like that of the pre-
cepts of the Jewish law. _ The affirmative
points are those which require certain acts to
be performed; the negative points are those

526 OBLONG

which forbid certain ether acts to be done.
The whole of them is preceded by a general
point of secrecy, common to all the degrees,
and this point is called the tie.

Oblong Square. A parallelogram, or
four-sided figure, all of whose angles are equal,
but two of whoae sides are longer than the
others. [Of course the term "oblong square"
is strictly without any meaning, but it is used
to denote two squares joined together to form
a rectangle.]

This is the symbolic form of a Masonic
Lodge, and it finds its prototype in many of
the structures of our ancient brethren. The
ark of Noah, the camp of the Israelites, the
Ark of the Covenant, the Tabernacle, and,
lastly, the Temple of Solomon, were all oblong
squares. (See Ground-Floor of the Lodge.)

Oboth. Ventriloquism. It will be found
so denominated in the Septuagint version,
Isaiah xxix. 3, alsoxix. 3.

Obrack, Hibernug. Grand Master of the
Order of the Temple in 1392, according to the
chronology of the Strict Observance of i Ger-

Obsemnce, Clerks of Strict. See

Clerks of Strict Observance.

Observance, Lax. See Lax Observance.

Observance, Relaxed. (Observance Re-
lachSe.) This is the term by which Ragon
translates the lata observantia or lax observ-
ance applied by the disciples of Von Bund to
the other Lodges of Germany* Ragon (Orih.
Macon., p. 236) calls it incorrectly a Rite, and
confounds it with the Clerks of Strict Ob-
servance. (See Lax Observance.)

Observance, Strict. See Strict Observance,
Bite of.

Obverse. In numismatics that side of a
coin or medal which contains the principal
figure, generally a face in profile or a full or
half-length figure, is called the obverse.

Occasional Lodge. ~ A temporary Lodge
convoked by a Grand Master for the purpose
of making Masons, after which the Lodge is
dissolved. The phrase was first used by An-
derson in the second edition of the Book of
Constitutions, and is repeated by subsequent
editors/ To make a Mason in an Occasional
Lodge is equivalent to making him "at sight."
But any Lodge, called temporarily by the
Grand Master for a specific purpose and im-
mediately afterward dissolved, is an Occa-
sional Lodge. Its organisation as to officers,
and its regulations as to ritual, must be the
same as in a permanent and properly war-
ranted Lodge. (SeeSigkt, Making Masons at.)

Occult Masonry. Ragon, in his Ortho-
doxie Maconnique, proposes the establishment
of a Masonic system, which he calls "Oocult
Masonry." It consists of three degrees, which
are the same as those of Ancient Craft Ma-
sonry, only that all the symbols are inter-
preted after alchemical principles. It is, in
fact, the application of Masonic symbolism to
Hermetic symbolism — two things that never
did, according to Hitchcock, materially differ.

Occult Sciences. This name is given to
the sciences of alchemy, magic, and astrology,

OFFICERS

wliieh existed in the Middle Ages. Many of
the speculations of these so-called sciences
were in the eighteenth century made use of
in the construction of the high degrees. We
have even a "Hermetic Rite" which is based
on the dogmas of alchemy.

Occupied Territory. A state or kingdom
where there is a Grand Lodge organization
and subordinate Lodges working under it is
said to be occupied territory; and, by the
American and English law, all other Grand
Lodges are precluded from entering in it and
exercising jurisdiction. (See Jurisdiction of a
Grand Lodge.)

Octagon. The regular octagon is a geo-
metrical figure of eight equal sides and angles.
It is a favorite form in Christian ecclesiology,
and most of the Chapter-Houses of the ca-
thedrals in England are eight sided. It is
sometimes used in rituals of Knights of Malta,
and then, like the eight-pointed cross of the
same Order, is referred symbolically to the
eight beatitudes of our Savior. .

Odd Numbers. In the numerical philos-
ophy of the Pythagoreans, odd numbers
were male and even numbers female, It is
wrong, however, to say, as Oliver and some
others after him have, that odd numbers were
perfect, and even numbers imperfect. Th6
combination of two odd numbers would make
an even number, which was the most perfeot.
Hence, in the Pythagorean system, 4, made by
the combination of 1 and 3, and 10, by
the combination of 3 and 7, are the most per-
fect of all numbers. Herein the Pythagorean
differs from the Masonic system of numerals.
In this latter all the sacred numbers are odd,
such as 3, 5, 7* 9, 27, and 81. Thus it is evi-
dent that the Masonic theory of sacred num-
bers was derived, not,as it has been supposed,
from the school of Pythagoras, but from a
much older system.

Odem. fHeb. BDt.) The carnelian or
agate in the high priest's breastplate. It, was
of a red color, and claimed to possess medical
qualities.

Odin. The chief Scandinavian deity and
father of Balder, which see. The counter-
part of Hermes and Mercury in the Egjnjtian
and * Roman mythologies, Odin and his
brothers Vili and Ve, the sons of Boer, or the
first-born, slew Ymir or Chaos, and from Ins
body created the world. As ruler of heaven,
he sends daily his two black ravens, Thought
and Memory, to gather tidings of all that is
being done throughout the world.
Offenses, Masonic. See Crimea, Masonic.
Offerings, The Three Grand. See Ground
Floor of the Lodge.

Officers: The officers of a Grand Lodge,
Grand Chapter, or other Supreme body in
Masonry, are divided into Grand and Subor-
dinate; the former, who are the Grand and
Deputy Grand Master, the Grand Wardens
and Grand Treasurer, Secretary, and Chap-
Iain, are also sometimes called the Digni-
taries. The officers of a Lodge or Chapter are
divided into the Elected and the Appointed,
the former in America being the Master,

OFFICERS'

Wardens, Treasurer, and Secretary , while in
England only the Master and Treasurer are
elected.

Officers' Jewels. Bee Jewels, Official.

Office, Tenure of. In Masonry the ten-
ure of every office is not only for the time for
which the incumbent was elected or appointed,
but extends to the day on which his successor
is installed. During the period which, elapses
from the election of that successor until his
installation, the old officer is technically said
to "hold over."

Ocmliu. The Druidical name for Her-
cules, who is represented with numberless fine
chains proceeding from the mouth to the ears
of other people, hence possessing the powers of
eloquence and persuasion.

Ohek «3o*k. rvb* 3HK. Love of God. This
and Obkb Kjlbobo, Love of our Neighbor, are
the names of the two supports of the Ladder
of Kadosh. Collectively, they allude to that
Divine passage, "Thou shalt love the Lord thy
God with all thy heart, and with all thy soul,
and with all thy mind. This is the first and
great commandment. And the second is like
unto it, Thou shalt love thy neighbor as thy-
self. On these two commandments hang all
the law and the prophets." Hence the Lad-
der of Kadosh is supported by these two
Christian commandments.

OheHKatofco. See Oheb Bloah.

OMo. Freemasonry was introduced into
Ohio early in the present century. On Jan-
uary 4, 1808, a convention of- delegates from
the five Lodges then in the State met at Chilli-
cotbe, andon January 7th organized a Grand
Lodge, electing Rufus Putnam first Grand
Master. The Grand Chapter of Ohio was
organised in 1816, the Grand Council in 1829,
and the Grand Commandery in 1843.

Oklahoma. The Grand Lodge of Okla-
homa was organised at a convention of ten
Lodges, holding warrants from the Grand
Lodge of Indian Territory, held at Oklahoma
City, November 10, 1892, when after electing
Grand Officers, who were installed at a special
communication of the Grand Lodge of Indian
Territory, the Grand Lodge was opened and
a constitution adopted. The first annual
communication was held at £1 Reno, February
14, 1893. February 10, 1909, the Grand
Lodges of Oklahoma and Indian Territory
were merged together under the title of
"The Grand Lodge of Ancient Free and Ac-
cepted Masons of the State of Oklahoma."

[W. J. A.]

Oil. The Hebrews anointed their kings,
prophets, and high priests with oil mingled
with the richest spices. They also anointed
themselves with oil on all festive occasions,
whence the expression in Psalm xlv. 7, "God
hath anointed thee with the oil of gladness."
(See Corn, Wine and OH.)

Old Charges. See Manuscripts, Old.

OM Man. Old men in their dotage are by
the laws of Masonry disqualified for initiation .
For the reason of this law, see Dotage.

Old Regulations. The regulations for the
government of the Craft, which were first com-

OLIVER 527

piled by Grand Master Payne in 1720, and ap-

S roved by the Grand Lodge in 1721 were pub-
shed by Anderson in 1723, in the first edition
of the Book of Constitutions, under the name of
General Regulations. In 1738 Anderson pub-
lished a second edition of the Book of Constiho-
tions, and inserted these regulations under the
name of Old Regulations, placing in an oppo-
site column the alterations which had been
made in them by the Grand Lodge at different
times between 1723 and 1737, and called these
New Regulations. When Dermott published
his A himan Rezon, or Book of Constitutions of
the rival Grand Lodge, he adopted Anderson's
plan, publishing in two columns the Old and
the New Regulations. But he made some im-
portant changes in the latter to accommodate
the policy of his own Grand Lodge. The Old
Regulations, more properly known as the
"General Regulations of 1722," are recog-
nized as the better authority in questions of
Masonic law.

Olive. In a secondary sense, the olive
plant is a symbol of peace and victory; but in
its primary sense, like all the other sacred
plants of antiquity, it was a symbol of resur-
rection and immortality. Hence in the An-
cient Mysteries it was the analogue of the
Acacia of Freemasonry.

Olive-Branch In the East,' Brotherhood
of the. A new Order, which was proposed at
Bombay, in 1845, by Dr. James Burnes, the
author of a History of the Knights Templar,
who was then the Provincial Grand Master of
India for Scotland. It was intended to pro-
vide a substitute for native Masons for the
chiyalric degrees, from which, on account of
their religious faith, they were excluded. It
consisted of three classes, Novice, Companion,
and Officer. For the first, it was requisite
that the candidate should have been initiated
into Masonry; for the second, that he should
be a Master Mason; and for the third it was
recommended, but not imperatively required,
that he should have attained the Royal Arch
Degree. _ The badge of the Order was a dove
descending with a green olive-branch in its
mouth. The new Order was received with
much enthusiasm by the most distinguished
Masons of India, but it did not secure a per-
manent existence.

Oliver, George. The Rev. George Oliver,
D.D., one of the most distinguished and
learned of English Masons, was descended
from an ancient Scottish family of that name,
some of whom came into England in the time
of James I., and settled at Clipstone Park,
Nottinghamshire. He was the eldest son of
the Rev. Samuel Oliver, rector of Lambley,
Nottinghamshire, and Elizabeth, daughter of
George Whitehead, Esq. He was born at
Pepplewick, November 5, 1782, and received
a liberal education at Nottingham. In 1803,
when but twenty-one years of age, he was
elected second master of the grammar school
at Caiston, Lincoln. In 1809 he was ap-
pointed to the head mastership of King Ed-
ward's Grammar School at Great Grimsby.
In 1813 he entered holy orders in the Church

528 OLIVER

of England, and was ordained a deacon. The
subsequent year he was made a priest. In the
spring of 1815, Bishop Tomline collated him to
the living of Clee, his name being at the time

E laced on the boards of Trinity College, Cam-
ridge, as a ten-year man by Dr. Bayley, Sub-
dean of Lincoln and examining Chaplain to
the Bishop. In the same year he was ad-
mitted as Surrogate and a Steward of the Cleri-
cal Fund. In 1831, Bishop Kaye gave him
the living of Scopwick, which he held to the
time of his death. He graduated as Doctor of
Divinity in 1836, being then rector of Wolver-
hampton, and a prebendary of the collegiate
church at that place, both of which positions
had been presented to him by Dr. Hobart,
Dean of Westminster. In 1846 the Lord
Chancellor conferred on him the rectory of
South Hvkeham, which vacated the incum-
bency of Wolverhampton. At the age of
seventy-two Dr. Oliver's physical powers
began to fail, and he was obliged to confine
the charge of his parishes to the care of cur-
ates, and he passed the remaining years of his
life m retirement at Lincoln. In 1805 he had
married Mary Ann, the youngest daughter of
Thomas Beverley, Esq., by whom he left five
children. He died March 3, 1867, at East-
gate, Lincoln.

To the literary world Dr. Oliver was well
known as a laborious antiquary, and his works
on ecclesiastical antiquities during fifty
years of his life, from fifty-five, earned for
him a high reputation. Of these works the
most , important were. History and Antiquities
of the Collegiate Church of Beverley, History and
Antiquities of the Collegiate Church of Wolver-
hampton, History of the Conventual Church of
Grimsby, Monumental Antiquities of Grimsby ±
History of the Gild of the Holy Trinity, Slea-
ford, Letters on the Druidical Remains near
Lincoln, Guide to the Druidical Temple at Not-
tingham and Remains of Ancient Britons be-
tween Lincoln and Sleaford.

But it is as the most learned Mason and the
most indefatigable and copious Masonic au-
thor of his age that Dr. Oliver principally
claims our attention. He had inherited a love
of Freemasonry from his father, the Rev.
Samuel Oliver, who was an expert Master of
the work, the Chaplain of his Lodge, and who
contributed during a whole year, from 1797
to 1798, an original Masonic song to be sung
on every Lodge night. His son has repeatedly
acknowledged his indebtedness to him for
valuable information in relation to Masonic
usages.

Dr. Oliver was initiated by his father, in the
year 1801, in St. Peter's Lodge, in the city of
Peterborough. He was at that time but
nineteen years of age, and was admitted by
dispensation during his minority, according
to the practise then prevailing, as a lewis, or
the son of a Mason.

Under the tuition of his father, he made
much progress in the rites and ceremonies
then in use among the Lodges. He read with
great attention every Masonic book within
Bis reach, and began to collect that store of

OLIVER

knowledge which he afterward used with so
much advantage to the Craft.

Soon after his appointment as head mas-
ter of King Edward's Grammar School at
Grimsby, he established a Lodge in the bor-
ough, the chair of which he occupied for four-
teen years. So strenuous were his exertions
for the advancement of Masonry, that in 1812
he Was enabled to lay the first stone of a Ma-
sonic hall in the town, where, three years be-
fore, there had been scarcely a Mason residing.

About this time he was exalted as a Royal
Arch Mason in the Chapter attached to the
Rodney Lodge at Kingston-on-Hull. In Chap-
ters and Consistories Connected with the
same Lodge he also received the high degrees
and those of Masonic Knighthood. In 1813,
he was appointed a Provincial Grand Steward;
in 1816, Provincial Grand Chaplain; and in
1832, Provincial Deputy Grand Master of the
Province of Lincolnshire. These are all the
official honors that he received, except that of
Past Deputy Grand Master, conferred, as an
honorary title, by the Grand Lodge of Massa-
chusetts. In the year 1840, Dr. Crucefix had
undeservedly incurred the displeasure of the
Grand Master, the Duke of Sussex. Dr.
Oliver, between whom and Dr. Crucefix there
had always been a warm personal friendship,
assisted in a public demonstration of the Fra-
ternity in honor of his friend and brother.
This involved him in the odium, and caused
the Provincial Grand Master of Lincolnshire,
Bro. Charles Tennyson D'Eyncourt, to re-
quest the resignation of Dr. Oliver as his
Deputy. He complied with the resignation,
ana after that time withdrew from all active
participation in the labors of the Lodge. The
transaction was not considered by any means
as creditable to the independence of character
or sense of justice of the Provincial Grand
Master, and the Craft very generally ex-

Eressed their indignation of the course which
e had pursued, and their warm appreciation
of the Masonic services of Dr. Oliver. In
1844, this appreciation was marked by the

Eresentation of an offering of plate, which had
een very generally subscribed for by the
Craft throughout the kingdom.

Dr. Oliver's first contribution to the litera-
ture of Freemasonry, except a few Masonic
sermons, was a work entitled The Antiquities
of Freemasonry, comprising illustrations of the
ftoe Grand Periods of Masonry, from the Crea-
tion of the World to the Dedication of King Sol-
omons Temple, which was published in 1823.
His next production was a Bttle work entitled
The Star in the East, intended to show, from
the testimony of Masonic writers, the con-
nection between Freemasonry and religion.
In 1841 he published twelve lectures on the
Signs and Symbols of Freemasonry, in which
he went into a learned detail of the history
and signification of all the recognized symbols
of the Order. His next important contribu-
tion to Freemasonry was The History of Initi-
ation in twelve lectures; comprising a detailed
account of the Rites and Ceremonies, Doctrines
and Discipline, of all the Secret and Mysterious

OLIVER

Institutions of the Ancient World, published in
1840. The professed object of the author was
to show the resemblances between these an-
cient systems of initiation and the Masonic,
and to trace them to a common origin: a
theory which, under some modification, has
been very generally accepted by Masonic
scholars.

Following this was The Theocratic Philoso-
phy of Freemasonry, a highly interesting work,
in which he discusses the speculative charac-
ter of the Institution. A History of Freema-
sonry from 1889 to 1840 has proved a valuable
appendix to the work of Preston, an edition
of which he had edited in the former year.
His next and most important, most inter-
esting, and most learned production was his
Historical Landmarks and other Evidences of
Freemasonry Explained. No work with such
an amount of facts in reference to the Masonic
system had ever before been published by any
author. It will forever remain as a monument
of his vast research and his extensive read-
ing. But it would be no brief task to enumer-
ate merely the titles of the many works which
he produced for the instruction of the Craft.
A few of them must suffice. These are the
Revelations of a Square, a sort of Masonic ro-
mance, detailing, in a fictitious form, many of
the usages of the last centuries, with anecdotes
of the principal Masons of that period; The
Golden Remains of the Early Masonic Writers,
in 5 volumes, each of which contains an inter-
esting introduction by the editor: The Book of
the Lodge, a useful manual, intended as a guide
to the ceremonies of the Order; The Symbol of
Glory, intended to show the object and end of
Freemasonry: A Mirror for the Johannite
Masons, in which he discusses the question of
the dedication of Lodges to the two Saints
John; The Origin and Insignia of the Royal
Arch Degree, a title which explains itself; A
Dictionary of Symbolic Masonry, by no means
the best of his works. Almost his last contri-
bution to Masonry was his Institutes of Ma-
sonic Jurisprudence, a book in which he ex-
pressed views of law that did not meet with
the universal concurrence of his English read-
ers. Besides these elaborate works, Dr.
Oliver was a constant contributor to the early
volumes of the London Freemasons' Quarterly
Review, and published a valuable article, "On
the Gothic Constitutions," in the American
Quarterly Review of Freemasonry.

The great error of Dr. Oliver, as a Masonic
teacher, was a too easy credulity or a too great
warmth of imagination, which led him to ac-
cept without hesitation the crude theories of
previous writers, and to recognize documents
and legends as unquestionably authentic
whose truthfulness subsequent researches
have led most Masonic scholars to doubt or to
deny. Bis statements, therefore, as to the
origin or the history of the Order, have to be
received with many grains of allowance. Yet
it must be acknowledged that no writer in the
English language has ever done so much to
elevate the scientific character of Freema-
sonry.

ON 529

Dr. Oliver was in fact the founder of what
may be called the literary school of Masonry.
Bringing to the study of the Institution an
amount of archeological learning but seldom
surpassed, an inexhaustible fund of mul-
tifarious reading, and all the laborious re-
searches of a genuine scholar, he gave to Free-
masonry a literary and philosophic character
which has induced many succeeding scholars
to devote themselves to those studies which
he had made so attractive. While his errone-
ous theories and his fanciful speculations will
be rejected, the form and direction that he has
given to Masonic speculations will remain,
and to him must be accredited the enviable
title of the Father of Anglo-Saxon Masonic Lit-
erature.

In reference to the personal character of Dr.
Oliver, a contemporary journalist (Stanford
Mercury) has said that he was of a kind and
genial disposition, charitable in the highest
sense of the word, courteous, affable, self-
denying, and beneficent; humble, unassum-
ing, ana unaffected; ever ready to oblige, easy
of approach, and amiable, yet firm in the right.

Dr. Oliver's theory of the system of Free-
masonry may be briefly stated m these words:
He believed that the Order was to be found
in the earliest periods of recorded history. It
wag taught by Seth to his descendants, and
practised by them under the name of Primi-
tive or Pure Freemasonry. It passed over to
Noah, and at the dispersion of mankind suf-
fered a division into Pure and Spurious. Pure
Freemasonry descended through the Patri-
archs to Solomon, and thence on to the present
day. The Pagans, although they had slight
glimmerings of the Masonic truths which had
been taught by Noah, greatly corrupted them,
and presented in their mysteries a system oi
initiation to which he gave the name of the
Spurious Freemasonry of Antiquity. These
views he had developed and enlarged and
adorned out of the similar but less definitely
expressed teachings of Hutchinson. Like
that writer also, while freely admitting the
principle of religious tolerance, he contended
for the strictly Christian character of the In-
stitution, and that, too, in the narrowest sec-
tarian view, since he believed that the earliest
symbols taught the dogma of the Trinity, and
that Christ was meant by the Masonic refer-
ence to the Deity under the title of Great
Architect of the Universe.

Omega. See Alpha and Omega.

Omniflc Word. The Tetragrammaton is
so called because of the omnifio powers attrib-
uted by the Kabbalists to its possession and
true pronunciation. (See Tetragrammaton.)
The term is also applied to the most significant
word in the Royal Arch system.

On. This is a significant word in Royal
Arch Masonry, and has been generally ex-
plained as being the name by which Jehovah
was worshiped among the Egyptians. As
this has been recently denied, and the word
asserted to be only the name of a city in
Egypt, it is proper that some inquiry should
be made into the authorities on the subject.

530 ON

The first mention of On in the Bible is in the
history of Joseph, to whom Pharaoh gave "to
wife Asenath. the daughter of Poti-pherah,
priest of On. The city of On was in Lower
Egypt, between the Nile and the Bed Sea,
and "adorned," says Philippson, "by a gor-
geous temple of the' sun, in which a numerous
priesthood officiated."

The investigations of modern Egyptologists
have shown that this is an error. On was the
name of a city where the sun-god was wor-
shiped, but On was not the name of that god.

Champollioin, in his Dictionnaire Egyptien,

^ ii \ gives the phonetic characters,
I "^rr with the figurative symbols of
' » i i i a serpent and disk, and a seated
figure, as the name of the sun-god. Now, of
these two characters, the upper one has the
power of R, and the lower of A, and hence the
name of the god is Ra. And this is the con-
current testimony of Bunsen, Lepsius, Glid-
don, and all recent authorities.

But although On was really the name of a
city, the founders of the Royal Arch had, with
the lights then before them, assumed that it
was the name of a god, and had so incorpo-
rated it with their system. With better light
than theirs, we can no longer accept their
definition; yet the word may still be retained
as a symbol of the Egyptian god. I know not
who has power to reject it; and if scholars
preserve, outside of the symbolism, the true
interpretation, no harm will be done. It is
not the only significant word in Masonry
whose old and received meaning has been
shown to be, incorrect, and sometimes even
absurd. Biggins (Celt. Druids, 171) quotes
an Irish commentator as showing that the
name AIN or ON was the name oIa triad of
gods in the Irish language. "AIT etymolo-
gists." Biggins continues, "have supposed the
won! On to mean the sun; but how the name
arose has not before been explained." In
another work (Anacalypsis, vol. L, p. 109),
Higgins makes the following important re-
marks: "Various definitions are given of the
word ON; but they are all unsatisfactory. It
is written in the Old Testament in two ways,
318, aim, and 3X, an. It is usually rendered in
English by the word On. This word is sup-
posed to mean the sun, and the Greeks trans-
lated it by the word $\u>s, or Sol. But I think
it only stood for the sun, as the emblem of the
procreative power of nature." Bryan says
(Ant. Mythol.,i., 19), when speaking of this
word: "On, Eon or Aon, was another title of
the sun among the Amonians. The Seventy,
where the word occurs in the Scriptures, in-
terpret it the sun. and call the city of On,
Heliopolis; and the Coptic Pentateuch ren-
ders the city On by the city of the sun."
Plato, in his Ttnweus, says: "Tell me of the
god ON, which is, and never knew beginning."
And although Plato may have been here
thinking of the Greek word ON, which means
Being, it is not improbable 'that he may have
referred to the god worshiped at On, or Heli-
opolis, as it was thence that the Greeks de-
rived so much of their learning. It would be
Vain to attempt to make an analogy hetween
the Hindu sacred word AUM and the Egyp-

ONTARIO

tian ON. The fact that the M in the former
word is the initial of some secret word, renders
the conversion of it into N impossible, because
it would thereby lose its signification.

The old Masons, misled by the authority of
St. Cyril, and by the translation of the name
of the city into r'City of the Sun" by the He-
brews and the Greeks, very naturally sup-
posed that On was the Egyptian sun-god,
their supreme deity, as the sun always was,
wherever he was worshiped. Hence, they ap-
propriated that name as a sacred word explan-
atory of the Jewish Tetragrammaton.

Onech. QJeb. p3».) The bird Phoenix,
named after Enoch or Phenoch. Enoch sig-
nifies initiation. The Phoenix, in Egyptian
mythological sculptures, as a bird, is placed in
the mystical palm-tree. The Phcenix is the
representative of eternal and continual regen-
eration, and is the Holy Spirit which brooded
as a dove over the face of the waters, the dove
of Noah and of Hasisatra or Xysuthrus (which
see), which bore a sprig in its mouth.

Ontario. Lodge No. 156, in the Eighth
Regiment of Foot, appears to have been the.
first Lodge to hold meetings in this Province,
at Fort Niagara, about 1766-80. From
1780 to 1792 some ten lodges appear to have
worked in what was called "Upper Canada."
Some chartered by England, others by the
Provincial Grand Lodge at Quebec, among
them St. James in the Kings' Rangers, No. 14,
at Cataraqui (Kingston), 1781; St. John's,
No. 15, at Michilimakinac (Michigan), then
part of Canada; St. John's, No. 19, at Niagara
and Oswegatchie Lodge, 1786, at Elizabeth-
town (Brockvilte).

On March 7, 1792, Bro. William Jarvis was
appointed Provincial Grand Master of Upper
Canada by the "Ancient" or "Athol"
Grand Lodge of England. Bro. Jarvis re-
sided at Newark (Niagara), the then capital
of the Province. During his Grand Master-
ship, 1792 to 1804, twenty warrants for lodges
were issued.

In 1797 Bro. Jarvis removed from Newark
to York (now Toronto).

The Brethren at Niagara continued to be
active and enthusiastic, and urged Bro.
Jarvis to assemble Grand Lodge there, but
he refused. This refusal caused much dis-
satisfaction, and the1 Brethren of Niagara
District met in 1803 and elected Bro. Geo.
Forsyth as Provincial Grand Master, and
trouble and friction ensued.

In 1817, at Kingston, a Grand Convention
was called by the Lodges in the Midland
District under R. W. Bro. Ziba M. Phillips.
All the lodges attended excepting those in
the Niagara District. This convention was
held annually during the years 1817, 1818,
1820, 1821, 1822.

After repeated entreaty to England during
these years, R. W. Bro. Simon McGillivray
came to Canada in September, 1822, with
authority from the Duke of Sussex to re-
organize the Craft in Upper Canada. The
Second Provincial Grand Lodge was thus
formed at York in 1822, with R. W. Bro.
Simon McGillivray as Provincial Grand
Master, and met regularly up to 1830, but

OPENING

the Provincial Grand Lodge became dormant
and remained so until 1845, when Masonic
enthusiasm once more gained the ascendency.
An urgent appeal was sent out and a Third
Provincial Grand Lodge organized in Hamil-
ton with Bro. Sir Allan MacNab Provincial
Grand Master of "Canada West," appointed
by the Earl of Zetland. This body con-
tinued work until 1868.

In 1853 a number of the lodges holding
Irish Warrants organized a Grand Lodge,
but it was not very successful. They then
endeavored to secure the co-operation of the
Provincial Grand Lodge in forming a Grand
Lodge for Canada, but the Provincial Grand
Body declined. But Home Rule and a self-
governing body for Canada was the idea
uppermost and would not down, and finally,
on October 10, 1855, a convention of all the
lodges in the two Provinces was called flit
Hamilton and the Grand Lodge of Canada
was formed. Forty-one lodges were repre-
sented, twenty-eight in Canada West (On-
tario) and thirteen in Canada East (Quebec),
and M. W. Bro. William Mercer Wilson was
elected Grand Master,

In September, 1857, the Provincial Grand
Lodge under England met and resolved itself
into an independent Grand Lodge, under
the name of "Ancient Grand Lodge of
Canada," but the next year in July, 1858,
they united with the Grand Lodge of Canada.
In October, 1869, the majority of the lodges
in the Province of Quebec held a convention
and decided to form a Grand Lodge for that
Province. The Grand Lodge of Canada
strenuously opposed this new body, and an
edict of suspension covering all the lodges
and Brethren taking part was issued. The
Grand Lodge of Quebec, however, becoming
duly recognized by all the leading Grand
Lodges of the world, the Grand Lodge of
Canada, in 1874, likewise decided to do the
"same and withdrew from the Province, all
the lodgea,of her obedience joining the Quebec
Grand Body. In 1875 a schism occurred and
a number of Brethren organized a "Grand
Lodge of Ontario." This weach was finally
healed and the Brethren and lodges became
of allegiance to the Grand Lodge of Canada
in 1896.

In 1886 the words "in the Province of
Ontario*' were added to the title of the
"Grand Lodge of Canada."

Onyx, CHIP. (Shohem.) The second stone
in the fourth row of the high priest's breast-
plate. It is of a bluish-black color, and rep-
resented the tribe of Joseph.

Opening of the Lodge. The necessity of
some preparatory ceremonies, of a more or
less formal character, before proceeding to the
despatch of the ordinary business of any asso-
ciation, has always been recognised. De-
corum and the dignity of the meeting alike
suggest, even in popular assemblies called
only for a temporary purpose, that a presiding
officer shall, with some formality, be inducted
into, the chair, and he then, to use the ordinary
phrase, "opens" the meeting with the ap-
pointment of his necessary assistants, and
with the announcement, in an address to the

OPENING 531

audience, explanatory of the objects that have
called them together.

If secular associations have found it ex-
pedient, by the adoption of some preparatory
forms, to avoid the appearance of an unseem-
ing abruptness in proceeding to business, it
may well be supposed that religious societies
have been still more observant of the custom,
and that, as their pursuits are more elevated,
the ceremonies of their preparation for the
object of their meeting Bhould be still more
impressive.

In the Ancient Mysteries (those sacred rites
which have furnished so many models for
Masonic symbolism) the openinjr ceremonies
were of the most solemn character. ' The
sacred herald commenced the ceremonies of
opening the greater initiations by the solemn
formula of "Depart henee, ye profane!" to
which was added a proclamation which for-
bade the use of any language which might be
deemed of unfavorable augury to the ap-
proaching rites.

In like manner a Lodge of Masons is opened
with the employment of certain ceremonies m
which, that attention may be given to their
symbolic as well as practical importance, every
member present is expected to take a part.

These ceremonies, which slightly differ in
each of the degrees— but differ so slightly as
not to affect their general character — may be
considered, in reference to the several pur-
poses which they are designed to effect, to be
divided into eight successive steps or parts.

1. The Master having signified his inten-
tion to proceed to the labors of the Lodge,
every brother is expected to assume his neces-
sary Masonic clothing and, if an officer, the
insignia of hia office, and silently and decor-
ously to repair to his appropriate station.

2. The next step in the ceremony is, with
the usual precautions, to ascertain the right of
each one to be present. It is scarcely neces-
sary to say that, in the performance of this
duty, the officers who are charged with it
should allow no one to remain who is not
either well known to themselves or properly
vouched for by some discreet and experienced
brother.

3. Attention is next directed to the external
avenues of the Lodge, and the officers within
and without who are entrusted with the per-
formance of this important duty, are expected
to execute it with care and fidelity.

4. By a wise provision, it is no sooner inti-
mated to the Master that he may safely pro-
ceed, than he directs his attention to an in-
quiry into the knowledge possessed by his
officers of the duties that they will be re-
spectively called upon to perform.

5. Satisfied upon this point, the Master
then announces, by formal proclamation, his
intention to proceed to business; and, mind-
ful -of the peaceful character of our Institu-
tion, he strictly forbids all immoral or un-
masonic conduct whereby the harmony of
the Lodge may be impeded, under no less a
penalty than the by-laws may impose, or a
majority of the brethren present may see fit
to inflict. Nor, after this, is any brother per-
mitted to leave the Lodge during Lodge hours

532 OPERATIVE

(that is, from the time of opening to that of
closing) without having first obtained the
Worshipful Master's permission

6. Certain mystic rites, which can here be
only alluded to, are then employed, by which
each brother present signifies Ins concurrence
in the ceremonies which have been performed,
and his knowledge of the degree in which the
Lodge is about to be opened.

7. It is a lesson which every Mason is
taught, as one of the earliest points of his in-
itiation, that he should commence noimpor-
tant undertaking without first invoking the
blessing of Deity. He'nce the next step in the
progress of the opening ceremonies is to ad-
dress a prayer to the Supreme Architect of the
Universe. This pnayer, although offered by
the Master, is to be participated in by every
brother, and, at its conclusion, the audible
response of "So mote it be: Amen," should be
made by all present.

8. The Lodge is then declared, in the name
of God and the Holy Saints John, to be
opened in due form on the First, Second, or
Third Degree of Masonry, as the ease may be.

A Lodge is said to be opened in the name of
God and the Holy Saints John, as a declaration
of the sacred and religious purposes of the
meeting, of profound reverence for that Di-
vine Being whose name and attributes should
be the constant themes of contemplation, and
of respect for those ancient patrons whom the
traditions of Masonry have so intimately con-
nected with the history of the Institution.

It is said to be opened in due form, to inti-
mate that all that is necessary, appropriate,
and usual in the ceremonies, all that the law
requires or ancient usage renders indispensa-
ble, have been observed.

And it is said to be opened on, and not in,
a certain degree (which latter expression is
often incorrectly used) in reference rather to
the speculative than to the legal character of
the meeting, to indicate, not that the members
are to be circumscribed in the limits of a par-
ticular degree, but that they are met together
to unite m contemplation on the symbolic
teachings and divine lessons, to inculcate
which is the peculiar object of that degree.

The manner of opening in each degree
slightly varies. In the English system, the
Lodge is opened in the First Degree "in the
name of T. G. A. O. T. U. " ; in the Second, "on
the square, in the name of the Grand Geome-
trician of the Universe " ; and in the Third, "on
the center, in the name of the Most High."

It is prescribed as a ritual regulation that
the Master shall never open or close his Lodge
without a lecture or part of a lecture. Hence,
in each of the degrees a portion of a part of the
lecture of that degree is incorporated into the
opening and closing ceremonies.

There is in every degree of Masonry, from
the lowest to the highest, an opening cere-
mony peculiar to the degree. This ceremony
has always more or less reference to the sym-
bolic lesson which it is the design of the de-
gree to teach, and hence the varieties of open-
ings are as many as the degrees themselves.

Operative Art. Masonry is divided by
Masonic writers into two branches, an opera-

ORAL

tive art and a speculative science. The oper-
ative art is that which was practised by the
Stone-Masons of the Middle Ages. The spec-
ulative science is that which is practised by
the Freemasons of the present day. The
technicalities and usages of the former have
been incorporated into and modified by the
latter. Hence, Freemasonry is sometimes
defined as a speculative science founded on an
operative art.

Operative Masonry. Freemasonry, in its
character as an operative art, is familiar to
everyone. As such, it is engaged in the appli-
cation of the rules and principles of architec-
ture to the construction of edifices for private
and public use, houses for the dwelling-place
of man, and temples for the worship of the
Deity, It abounds, like every other art, in
the use of technical terms, and employs, in
practise, an abundance of implements and
materials which are peculiar to itself.

This operative art has been the foundation
on which has been built the speculative science
of Freemasonry. (See Speculative Masonry.)

Operative Masons. Workers in stone,
who construct material edifices, in contra-
distinction to Speculative Masons, who con-
struct only spiritual edifices.

Ophites. The Brotherhood of the Ser-
pent, which flourished in the second century,
and held that there were two principles of
aeons and the accompanying theogony. This
Egyptian fraternity displayed a living serpent
in their ceremonies, which was reverenced as
a symbol of wisdoavaad a type of good.

Option. When" ft Masonic obligation
leaves to the person who assumes it the option
to perform or omit any part of it, it is not to be
supposed that such option is to be only his
arbitrary will or unreasonable choice. On the
contrary, in exercising it, he must be governed
and restrained by the principles of right and
duty, and be controlled by the circumstances
which surround the case, so that this option,
which at first would seem to be a favor, really
involves a great and responsible duty, that of
exercising a just judgment in the premises.
That which at one time would be proper to
perform, at another time and in different cir-
cumstances it would be equally proper to
omit.

Oral Instruction. Much of the instruc-
tion which is communicated in Freemasonry,
and, indeed, all that is esoteric, is given orally;
and there is a law of the Institution that for-
bids such instruction to be written. There
is in this usage and regulation a striking anal-
ogy to what prevailed on the same subject in
afl the secret institutions of antiquity.

In all the ancient mysteries, the same reluc-
tance to commit the esoteric instructions of
the hierophants to writing is apparent; and
hence the secret knowledge taught in their in-
itiations was preserved m symbols, the true
meaning of which was closely concealed from
the profane.

The Druids had a similar regulation; and
Csesar informs us that, although they made
use of the letters of the Greek alphabet to
record their ordinary or public transactions,
yet it was not considered lawful to entrust their

ORAL

533

sacred verses to writing, but these were always
committed to memory by their disciples.

The secret doctrine of the Kabbala, or the
mystical philosophy of the Hebrews, was also
communicated in an oral form, and could be
revealed only through the medium of allegory
and similitude. The Kabbalistic knowledge,
traditionally received, was, says Maurice (Ind.
Antiq., iv., 548), "transmitted verbally down
to all the great characters celebrated in Jewish
antiquity, among whom both David and Solo-
mon were deeply conversant in its most hidden
mysteries. Nobody, however, had ventured
to commit anything of this kind to paper."

The Christian church also, in the age imme-
diately succeeding the apostolic, observed the
same custom of oral instruction. The early
Fathers were eminently cautious hot to com-
mit certain of the mysterious dogmas of their
religion to writing, lest the surrounding
Pagans should be made acquainted with what
they could neither understand nor appreci-
ate. St. Basil (De SpirUu Sancto), treatingof
this subject in the fourth century, says: "We
receive the dogmas transmitted to us by writ-
ing, and those which have descended to us
from the apostles, beneath the mystery of oral
tradition; for several things have been handed
down to us without writing, lest the vulgar,
too familiar with our dogmas, should lose a
due respect for them. " And he further asks,
"How should it ever be becoming to write and
circulate among the people an account of those
things which the uninitiated are not permitted
to contemplate?"

A custom, so ancient as this, of keeping the
landmarks unwritten, and one so invariably
observed by the Masonic Fraternity, it may
very naturally be presumed, must have_ been
originally established with the wisest inten-
tions; and, as the usage was adopted by
many other institutions whose organization
was similar to that of Freemasonry, it may
also be supposed that it was connected, in
some way, with the character of an esoteric
instruction.

Two reasons, it seems to me, may be as-
signed for the adoption of the usage among
Freemasons.

In the first place, by confining our secret
doctrines and landmarks to the care of tradi-
tion, all danger of controversies and schisms
among Masons and in Lodges is effectually
avoided. Of these traditions, the Grand
Lodge in each jurisdiction is the interpreter,
and to its authoritative interpretation every
Mason and every Lodge in the jurisdiction is
bound to submit. There is no book, to which
every brother may refer, whose language each
one may interpret according to his own views,
and whose expressions— sometimes, perhaps,
equivocal and sometimes obscure — might
afford ample sources of wordy contest and
verbal criticism. The doctrines themselves,
as well as their interpretation, are contained
in the memories of the Craft; and the Grand
Lodges, as the lawful representatives of the
Fraternity, are alone competent to decide
whether the tradition has been correctly pre-
served, and what is its true interpretation.
And hence it is that there is no institution in

which there have been so few and such unim-
portant controversies with respect to essential
and fundamental doctrines.

In illustration of this argument, Dr. Oliver,
while speaking of what he calls the antedi-
luvian system of Freemasonry — a part of
which must necessarily have been traditional,
and transmitted from father to son, and a part
entrusted to symbols — makes the following
observations:

" Such of the legends as were communicated
orally would be entitled to the greatest degree
of credence, while those that were committed
to the custody of symbols, which, it is prob-
able, many of the collateral legends would be,
were in great danger of perversion, because
the truth could only be ascertained by those
persons who were intrusted with the secret
of their interpretation. And if the symbols
of doubtful character, and carried a
double meaning, as many of the Egyptian
hieroglyphics of a subsequent age actually did,
the legends which they embodied might sus-
tain very considerable alteration in sixteen or
seventeen hundred years, although passing
through very few hands. "

Maimonides (Afore Nevochim, c. lxxi.) as-
signs a similar reason for the unwritten pres-
ervation of the Oral Law. "This," he says,
"was the perfection of wisdom in our law,
that by this means those evils were avoided
into which it fell in succeeding times, namely,
the variety and perplexity of sentiments and
opinions, and the doubts which so commonly
arise from written doctrines contained in
books, besides the errors which are easily com-
mitted by writers and copyists, whence, after-
wards, spring up controversies, schisms, and
confusion of parties."

A second reason that may be assigned for
the unwritten ritual of Masonry is, that by
compelling the craftsman who desires to make
any progress in his profession, to commit its
doctrines to memory, there is a greater proba-
bility of their being thoroughly studied and
understood. In confirmation of this opinion,
it will, I think, be readily acknowledged by
anyone whose experience is at all extensive,
that, as a general rule, those skilful brethren
who are technically called "bright Masons,"
are better acquainted with the esoteric and
unwritten portion of the lectures, which they
were compelled to acquire under a competent
instructor, and by oral information, than with
that which is published in the Monitors, and, '
therefore, always at hand to be read.

Cassar (Bell, GaM., vi., 14) thought that
this was the cause of the custom among
the Druids, for, after mentioning that they
did not suffer their doctrines to be com-
mitted to writing, he adds: "They seem to
me to have adopted this method for two
reasons: that their mysteries might be hidden
from the common people, and to exercise the
memory of their disciples, which would be
neglected if they had books on which they
might rely, as, we find, is often the case." _

A third reason for this unwritten doctrine
of Masonry, and one, perhaps, most familiar
to the Craft, is also alluded to by Caesar in
the case of the Druids, "because they did not

534 ORAL

wish their doctrines to be divulged to the
common people." Maimonides, in the con-
clusion of the passage which we have already
quoted, makes a similar remark with respect
to the oral law of the Jews. "But if," says
he, "so much care was exercised that the Oral
law should not be written in a book and laid

rn to all persons, lest, peradventure, it
aid become corrupted and depraved, how
much mere caution was required that the
secret interpretations of that law should not
be divulged to every person, and pearls be
thus thrown to swine." "Wherefore," he
adds, "they were intrusted to certain pri-
vate persons, and by them were transmitted
to other educated men of excellent and ex-
traordinary gifts." And for this regulation
he quotes the Rabbis, who say that the secrets
of the law are not delivered to any person
except a man of prudence and wisdom.

It is; then, for these excellent reasons —
to avoid idle controversies and endless dis-
putes; to preserve the secrets of our Order
from decay; and, by increasing the diffi-
culties by which they are to be obtained,
to oHminiah the probability of their being
forgotten; and, finally, to secure them from
the unhallowed gaze of the profane— that
the oral instruction of Masonry was first
instituted, and still continues to be relig-
iously observed. Its secret doctrines are
the precious jewels of the Order, and the
memories of Masons are the well-guarded
caskets in which those jewels are to be pre-
served with unsullied purity. And hence
it is appropriately said in our ritual, that
"the attentive ear receives the sound from
the instructive tongue, and the secrets of
Freemasonry are safely lodged in the de-
pository of faithful breasts."

Oral Law. The Oral Law is the name
given by the Jews to the interpretation of
the written code, which is said to have been
delivered to Moses at the same time, accom-
panied by the Divine command: "Thou
shalt not divulge the words which I have
said to thee out of my mouth." The Oral
Law was, therefore, never entrusted to books;
but, being preserved in the memories of the
judges, prophets, priests, and other wise men,
was handed down, from one to the other,
through a long succession Of ages.

Maimonides has described, according to
the Rabbinieal traditions, the mode adopted
by Moses to impress the principles of this
Oral Law upon the people. As an example of
perseverance in the acquirement of informa-
tion by oral instruetionj it may be worthy of
the consideration and imitation of all those
Masons who wish to perfect themselves in
the esoteric lessons of their Institution.

When Moses had descended from Mount
Sinai, and had spoken to the people, he re-
tired to his tent. Here he was visited by
Aaron, to whom, sitting at his feet, he re-
cited the law and its explanation, as he
had received it from God. Aaron then
rose and seated himself on the right hand
of Moses. Eleazar and Ithamar, the sons
of Aaron, now entered the tent, and Moses
repeated to them all that he had communi-

ORDER

cated to their father; after which, they
seated themselves, one on the left hand of
Moses and the other on the right hand of
Aaron. Then went in the seventy elders,
and Moses taught them, in the same manner
as he had taught Aaron and his sons. After-
ward, all of the congregation who. desired to
know the Divine will came in; and to them,
also, Moses recited the law and its interpre-
tation, in the same manner as before. The
law, thus orally delivered by Moses, had now
been heard four times by Aaron, three times
by his sons, twice by the seventy elders, and
once by the rest of the people. After this,
Moses withdrawing, Aaron repeated all that
he had heard from Moses, and retired; then
Eleazar and Ithamar repeated it, and also
withdrew; and, finally, the same thing was
done by the seventy elders; so that each of
them having heard the law repeated four
times, it was thus, finally, fixed in their
memories.

The written law, divided by the Jewish
lawgivers into 613 precepts, is contained in
the Pentateuch. But the oral law, trans-
mitted by Moses to Joshua, by him to the
elders, and from them conveyed by tradi-
tionary relation to the time of Judah the
Holy, was by him, to preserve it from being
forgotten and lost, committed to writing
in the work known as the Misbna. And
now, no longer an Oral Law, its precepts
are to be found in that book, with the sub-
sidiary aid of the Constitutions of the prophets
and wise men, the Decrees of the Sanhedrim,
the decisions of the Judges, and the Expo-
sitions of the Doctors.

Orator. An officer in a Lodge whose duty
it is to explain to a candidate after his initia-
tion the mysteries of the degree into which
he has just been admitted. The office is
therefore, in many respects, similar to that of
a lecturer. The office was created in the
French Lodges early in the eighteenth
century, soon after the introduction of Ma-
sonry into France. A writer in the London
Freemasons' Magazine for 1859 attributes its
origin to the constitutional deficiency of the
French in readiness of public speaking.
From the French it passed to the other con-
tinental Lodges, ana was adopted by the
Scottish Rite. The office is not recognized
in. the English and American system, where
its duties are performed by the .Worshipful
Master. [Though a few Lodges under the Eng-
lish Constitution do appoint an Orator, e. g.,
the Lodge of Antiquity, No. 2, the Pilgrim
Lodge, No. 238. the Constitutional Lodge,
No. 294, and the La Cesaree Lodge, No.
590.]

Order. An Order may be defined to be
a brotherhood, fellowship, or association of
certain persons, united by laws and statutes
peculiar to the society, engaged in a common
object or design, and distinguished by par-
ticular habits, ensigns, badges, or symbols.

Johnson's definition is that an Order is
"a regular government, a society of digni-
fied persons distinguished by marks of honor,
and a religious fraternity." In all of these
senses Freemasonry may be styled an Order.

ORDER

535

Its government is of the most regular and sys-
tematic character; men the most eminent for
dignity and reputation have been its members ;
and if it does not constitute a religion in itself,
it is at least religion's handmaid.

The ecclesiastical writers define an Order
to be a congregation or society of religious
persons, governed by particular rules, living
under tne same superior, in the same manner,
and wearing the same habit; a definition
equally applicable to the society of Free-
masons. These ecclesiastical Orders are
divided into three classes: 1. Monastic,
such as the Benedictines and the Augus-
tinians. 2. The Mendicant, as the Domin-
icans and the Franciscans. 3. The Mili-
tary, as the Hospitalers, the Templars,
and the Teutonic Knights. Only the first
and the third have any connection with Free-
masonry: the first because it was by them
that architecture was fostered, and the Ma-
sonic-gilds patronized in the Middle Ages;
and the third because it was in the bosom
• of Freemasonry that the Templars found a
refuge after the dissolution of their Order.

Order Book. The book to which all
appeals were made, in the Order of Strict
Observance, as to matters of history, usage,
or ritual. It was invariably bound in red.

Order Name; The name or designation
assumed by the Illuminati, the members
Of the Bite of Strict Observance, and of the
Royal Order of Scotland, was called the
Order Name, or the Characteristic Name.
(See Eques.) ' . ,

The Hluminati selected classical names,
of which the following are specimens:
Weishaupt was Spartacus.
Knigge " Philo.

Bode " Amelius.

Nicolai " Lucian.

Westenreider " Pythagoras.
Constanza " Diomedes.
Zwack " Cato.

Count Savioli " Brutus.
Busche " Bayard.

Eeker " Saladin.

The members of the Strict Observance
formed their Order Names in a different
w*y. Following the custom of the com-
batants in the old tournaments, each called
himself an eques, or knight of some particu-
lar object: as, Knight of the Sword, Knight
of the Star, etc. Where one belonged both
to this Rite tod to that of Illuminism, his
Order Name in each was different. Thus
Bode, as an Illuminatus, was, we have seen,
called "Amelius," but as a Strict Observ-
ant, he was known as '*Eques a lilio con-
vamum," or Knight of the Lily-of-the-VaUeys.
The following examples may suffice. A full
list will be found in Thory's Acta Latomorum.

Hund was Eques ab ense= Knight of the
Sword.

Jacobi was Eques a Stella = Knight of the

Star. ,
Count Bruhl was Eques a gladio ancipiti

Knight of the Double-edged Sword.
Bode was Eques a lilio convallium= Knight

of the Lily-of-the-Valleys.

Beyerle was Eques a fascia = Knight of the
Girdle.

Berend was Eques a septem steffis=- Knight

of the Seven Stars.
Decker was Eques a plagula= Knight of the

Curtain. ,
Lavater was Eques ab jEsculapio = Knight

of Esculapius.
Seckendorf was Eques a capricorno- Knight
of Capricorn. ,
Prince Charles Edward was EqueB a son

aureo - Knight of the Golden Sun.
Zinnendorf was Eques a lapide nigra ■»
Knight of the Black Stone.
Order of Business. In every Masonic
body, the by-laws should prescribe an "Order
of Business," and in proportion as that
order is riaorously observed will .be the
harmony and celerity with which the business
of the Lodge will be despatched.

In Lodges whose by-laws have prescribed
no settled order, the arrangement of bushiest
is left to the discretion of the presiding
officer, who, however, must be governed,
to some extent, by certain general rules
founded on the principles of parliamentary
law, or on the suggestions of common sense.

The order of business may, for conve-
nience of reference, be placed in the following
tabular form:

1. Opening of the Lodge. ,

2. Reading and confirmation of the minutes.

3. Reports on petitions.

4. Balloting for candidates.

5. Reports of special committees.

6. Reports of standing committees.

7. Consideration of motions made at a
former meeting, if called up by a member.

8. New business.

9. Initiations.

10 . Reading of the minutes for information
and correction.

11. Closing of the Lodge.
Order of Christ. See Christ, Order of.
Order of the Temple. See Temple,

Order of the.

Order, Boles of. Every permanent de-
liberative body adopts a code of rules of
order to suit itself; but there are certain rules
derived from what may be called the common
law of Parliament, the wisdom of which hav-
ing been proven by long experience, that have
been deemed of force at all times and places,
and are, with a few necessary exceptions, as
applicable to Lodges as to other societies.

The rules of order, sanctioned by uninter-
rupted usage and approved by all authori-
ties, may be enumerated under the foHowmg
distinct heads, as applied to a Masonic body:

1. Two independent original propositions
cannot be presented at the same time to
the meeting. .

2. A subsidiary motion cannot be offered
out of its rank of precedence.

3. When a brother intends to speak, he
is required to stand up in his place, and
to address himself always to the presiding
officer.

4. When two or more brethren rise nearly
at the same time, the presiding officer will

536

ORDERS

indicate, by mentioning his name, the one
who, in his opinion, is entitled to the floor.

5. A brother is not to be interrupted by
any other member, except for the purpose
of calling him to order.

6. No brother can speak of tener than the
rules permit; but this rule may be dispensed
with by the Master.

_7. No one is to disturb the speaker by
hissing, unnecessary coughing, loud whisper-
ing, or other unseemly noise, nor should he
pass between the speaker and the presiding
officer.

8. No personality, abusive remarks, or
other improper language should be used by
any brother m debate.

9. If the presiding officer rises to speak
while a brother is on the floor, that brother
should immediately sit down, that the pre-
siding officer may be heard.

10. Everyone who speaks should speak
to the question.

11. As a sequence to this, it follows that
there can be no speaking unless there be
a question before the Lodge. There must
always be a motion of some kind to author-
ize a debate.

Orders of Architecture. An order in
architecture is a system or assemblage of
parts subject to certain uniform established
proportions regulated by the office which
such part has to perform, so that the dis-
position, in a peculiar form, of the members
and ornaments, and the proportion of the
columns and pilasters, is called an order.
There are five orders of architecture, the
Doric, Ionic, Corinthian, Tuscan, and Com-
posite—the first three being of Greek and
the last two of Italian origin. (See each under
its respective title.)

Considering that the orders of architec-
ture must have constituted one of the most
important subjects of contemplation to the
Operative Masons of the Middle Ages, and
that they afforded a fertile source for their
symbolism, it is strange that so little allu-
sion is made to them in the primitive lec-
tures and in the earliest catechisms of the
last century. In the earliest catechism ex-
tant, they are simply enumerated, and said
to answer "to the base, perpendicular, di-
ameter, circumference, and square"; but no
explanation is given of this reference. Nor
. are they referred to in the "Legend of the
Craft," or in any of the Old Constitutions.
Preston, however, introduced them into his
system of lectures, and designated the three
most ancient orders — the Ionic, Doric, and
Corinthian — as symbols of wisdom, strength,
and beauty, and referred them to the three
original Grand Masters. This symbolism
has ever since been retained; and, notwith-
standing the reticence of the earner ritual-
ists, there is abundant evidence, in the
architectural remains of the Middle Ages,
that it was known to the old Operative Free-
masons.

Orders of Architecture, Egyptian. The

Egyptians had a system of architecture
peculiar to themselves, which, says Barlow
{.Essays on Symbolism, p. 30), "would indicate

a people of grand ideas, and of confirmed
religious convictions." It was massive, and
without the airy proportions of the Greek
orders. It was, too, eminently symbolic, and
among its ornaments the lotus leaf and plant
predominated as a symbol of regeneration.
Among the peculiar forms of the Egyptian
architecture were the fluted column, which
suggested the Ionic order to the Greeks, and
the basket capital adorned with the lotus,
which afterward became the Corinthian. To
the Masonic student, the Egyptian style of
architecture becomes interesting, because it
was undoubtedly followed by King Solomon
in his construction of the Temple. The great
similarity between the pillars of the porch
and the columns in front of Egyptian temples
is very apparent. Our translators have,
however, unfortunately substituted the lily
for the lotus in their version.

Orders of Knighthood. An order of
knighthood is a confraternity of knights
bound by the same rules. Of these there
are many in every kingdom of Europe, be-
stowed by sovereigns on their subjects as
marks of honor ana rewards, of merit. Such,
for instance, are in England the Knights
of the Garter; in Scotland the Knights of
Saint Andrew; and in Ireland the Knights
of Saint Patrick. But the only Orders of
Knighthood that have had any historical
relation to Masonry, except the Order of
Charles XII. in Sweden, are the three great
religious and military Orders which were
established in the Middle Ages. These are
the Knights Templar, the Knights Hospi-
talers or Knights of Malta, and the Teu-
tonic Knights,' each of which may be seen
under its respective title. Of these three,
the Masons can really claim a connection
only with the Templars. They alone had a
secret initiation, and with them there is at
least traditional evidence of a fusion. The
Knights of Malta and the Teutonic Knights
have always held themselves aloof from the
Masonic Order. They never had a secret
form of initiation; their reception was open
and public; and the former Order, indeed,
during the latter part of the eighteenth cen-
tury, became the willing instruments of the
Church in the persecution of the Masons who
were at that time in the island of Malta.
There is, indeed, a Masonic degree called
Knight of Malta, but the existing remnant
of the historical order has always repudiated
it. With the Teutonic Knights, the Free-
masons have no other connection than this,
that in some of the high degrees their peculiar
cross has been adopted. An attempt has
been made, but without reason, to identify
the Teutonic Knights with the Prussian
Knights, or Noachites.

Orders of the Day. In parliamentary
law, propositions which are appointed for
consideration at a particular hour and day are
called the orders of the day. When the day
arrives for their discussion, they take prece-
dence of all other matters, unless passed over
by mutual consent or postponed to another
day. The same rules m reference to these
orders prevail in Masonic as in other assem-

ORDINANCIO

blies. The parliamentary law is here ap-

Elicable without modification to Masonic
odies.

Ordinacio. The Old Constitutions known
as the Halliwell or Regius MS. (fourteenth
century) speak of an ordinacio in the sense of
a law. "Alia ordinacio artis gemetriat." (L.
471.) It is borrowed from the Roman law,
where ordinatio signified an imperial edict.
In the Middle Ages, the word was used in the
sense of a statute, or the decision of a judge.

Ordination. At the close of the recep-
tion of a neophyte into the order of Elect
Cohens, the Master, while communicating
to him the mysterious words, touched him
with the thumb, index, and middle fingers
(the other two being closed) on the forehead,
heart, and side of the head, thus making
the figure of a triangle. This ceremony was
called the ordination.

Ordo ab Chao. Order out of Chaos. A
motto of the Thirty-third Degree, and having
the same allusion as lux e ienebris, which see.
The invention of this motto is to be attrib-
uted t& the Supreme Council of the Ancient
and Accepted Scottish Rite at Charleston,
and it is first met with in the Patent of
Count de Grasse, dated February 1, 1802.
When De Grasse afterward carried the Rite
over to France and established a Supreme
Council there, he changed the motto, and,
according to Lenning, Ordo ab hoc was used by
him and his Council in all the documents
issued by them. If so, it was simply a blunder.

Oregon. The first Lodges instituted in
Oregon were under Warrants from the Grand
Lodge of California, in the year 1849. On
August 16, 1851, a convention of three
Lodges was held in Oregon City, and the
Grand Lodge of Oregon was there organized,
Berryman Jennings being elected Grand
Master. The Grand Chapter was organized
at Salen^ September 18, 1860. Templar-
ism was introduced by the organization of
Oregon Commandery, No. 1, at Oregon City,
on July 24, 1860.

Organist, Grand. An officer in the Grand
Lodge of England, Scotland, and Ireland
whose duty it is to superintend the musical
exercises on private and public occasions.
He must be a Master Mason, and is required
to attend the Quarterly and other communi-
cations of the Grand Lodge. His jewel is an
antique lyre. Grand Lodges in this country
do not recognize such an officer. But an
organist has been recently employed since the
introduction of musical services into Lodge
ceremonies by some Lodges.

Organization of the Grand Lodges. See
Grand Lodge.

Orient. The East. The place where a
Lodge is situated is sometimes called its
"Orient," but more properly its "East."
The seat of a Grand Lodge has also some-
times been called its "Grand Orient"; but
here "Grand East" would, perhaps, be
better. The term "Grand Orient" has been
used to designate certain of the Supreme
Bodies on the Continent of Europe, and
also in South America; as, the Grand Orient
of France, the Grand Orient of Portugal,

ORIENTATION 537

the Grand Orient of Brazil, the Grand Orient
of New Grenada, etc. The title always
has reference to the East as the place of
honor in Masonry. (See East, Grand.)
Orient, Grand. See Grand Orient.
Orient, Grand Commander of the.
(Grand Commandeur d'Orient.) The Forty-
third Degree of the Rite of Mizraim.

Orient, Interior. A name sometimes used
in Germany to designate a Grand Chapter or
superintending body of the higher degrees.
Orient of France, Grand. See France.
Orient, Order of the. (Ordre d'Orient.)
An Order founded, says Thory (Act. Lot., L,
330), at Paris, in 1806, on the system of the
Templars, to whom it traced its origin.

Oriental Chair of Solomon. The seat
of the Master in a Symbolic Lodge, and so
called because the Master is supposed sym-
bolically to fill the place over the Craft once
occupied by King Solomon. For the same
reason, the seat of the Grand Master in the
Grand Lodge receives the same appellation.
In England it is called the throne.

Oriental Philosophy. A peculiar sys-
tem of doctrines concerning the Divine
Nature which is said to have originated in
Persia, its founder being Zoroaster, whence
it passed through Syria, Asia Minor, and
Egypt, and was finally introduced among
the Greeks, whose philosophical systems it
at times modified. Pliny calls it "a magical
philosophy," and says that Democntus,
having traveled into the East for the purpose
of learning it, and returning home, taught it
in his mysteries. It gave Dirth to the sect
of Gnostics, and most of it being adopted by
the school of Alexandria, it was taught by
Philo, Jamblichus, and other disciples of
that school. Its essential feature was the
theory of emanations (which see). And the
Oriental Philosophy permeates, sometimes to
a very palpable extent, Ineffable, Philosophic,
and Hermetic Masonry, being mixed up and
intertwined with the Jewish and Kabbalistic
Philosophy. A knowledge of the Oriental
Philosophy is therefore essential to the proper
understanding of these high degrees.

Oriental Site. The title first assumed
by the Rite of Memphis.

Orientation. The orientation of a Lodge
is its situation due east and west. The word
is derived from the technical language of
architecture, where it is applied, in the
expression "orientation of churches," to
designate a similar direction in building.
Although Masonic Lodges are still, when
circumstances will permit, built on an east and
west direction, the explanation of the usage,
contained in the old lectures of the last
century, that it was "because all chapels
and churches are, or ought to be so," has be-
come obsolete, and other symbolic reasons are
assigned. Yet there can be no doubt that
such was really the origin of the usage. The
orientation of churches was a principle of
ecclesiastical architecture very generally ob-
served by builders, in accordance with
ecclesiastical law from the earliest times after
the apostolic age. Thus in the Apostolic
Constitutions, which, although falsely attrib-

538 0R1FLAMME

uted to St. Clement, are yet of great antiquity,
we find the express direction, "sit cedes
oblonga ad orientem versus"— let the church
be of an oblong /dm, directed to the east-^-e.
direction which would be strictly applicable
in the building of a Lodge room. St. Charles
Borromeo, in his Instructionei Fabricm Eccle-
siasticce,ia still more precise, and directs that
the rear or altar part of the church shall look
directly to the east, "in orientem versus
recta spectat," and that it shall be not "ad
solstitialem sed ad sequinoctialem orientem",
— not to the solstitial east, which varies by
the deflection of the sun's rising, but to the
equinoctial east, where the sun rises at the
equinoxes, that is to say, due east. But, as
Bingham (Antiq., b. viii., c. iii.) admits,
although the usage was very general to
erect churches toward the east, yet "it
admitted of exceptions, as necessity or ex-
pediency"; and the same exception prevails
m the construction of Lodges, which, although
always erected due east and west, where
circumstances will permit, are sometimes
from necessity built in a different direction.
But whatever may be externally the situation
of the Lodge witn reference to the points of
the compass, it is always considered internally
that the Master's seat is in the east, and there-
fore that the Lodge is "situated due east and
west."

As to the original interpretation of the
usage, there is no doubt that the Masonic
was derived from the ecclesiastical, that is,
that Lodges were at first built east and
west because churches were; nor can we
help believing that the church borrowed
and Christianized its symbol from the Pagan
reverence for the place of sunrising. The
admitted reverence in Masonry for the east
as the place of light, gives to the usage the
modern Masonic interpretation of the symbol
of orientation.

Oriflamme. The ancient banner which
originally belonged to the Abbey of St. Denis,
and was borne by the Counts of Vezin,
patrons of that church, but which, after the
country of Vezin fell into the hands of the
French crown, became the principal banner
of the kingdom. It was charged with a
saltire wavy Or, with rays issuing from the
center crossways; Seccee into five points,
each bearing a tassel of green silk.

Original Points. The old lectures of
the last century, which are now obsolete,
contained the following instruction: "There
are in Freemasonry twelve original points,
which form the basis of the system and
comprehend the whole ceremony of initia-
tion. Without the existence of these points,
no man ever was, or can be, legally' and
essentially received into the Order. Every
person who is made a Mason must go through
all these twelve forms and ceremonies, not
only in the first degree, but in every sub-
sequent one."

Origin of Freemasonry. The origin and
source whence first sprang the institution of
Freemasonry, such as we now have it, has

S'ven rise to more difference of opinion and
scussion among Masonic scholars than any

ORLEANS

other topic in the literature of the Institu-
tion. Writers on the history of Freemasonry
have, at different times, attributed its origin
to the following sources. 1. To the Patri-
archal religion. 2. To the Ancient Pagan
Mysteries. 3. To the Temple of King Solo-
mon. 4. To the Crusaders. 6. To the
Knights Templar. 6. To the Romas Col-
leges of Artificers. 7. To the Operative
Masons of the Middle Ages. 8. To the
Rosicrucians of the sixteenth century, 9.
To Oliver Cromwell, for the advancement
of his political schemes. 10. To the Pre-
tender, for the restoration of the House of
Stuart to the British throne. 11. To Sir
Christopher Wren at the building of St.
Paul's Cathedral. 12. To Dr. Desaguliers
and his associates in the year 1717. Each
of these twelve theories has been from time
to time, and the twelfth within a recent
period, sustained with much seal, if hot
always with much judgment, by their advo-
cates. A few of them, however, have long
since been abandoned, but the others stifl
attract attention and find defenders. Dr.
Mackey has his own views of the subject in
his book History of Freemasonry, to which the
reader is referred.*

Orleans, Duke of. Louis Philippe Joseph,
Duke of Orleans, better known in history by
his revolutionary name of Egalit6, was the
fifth Grand Master of the Masonic Order in
France. As Duke, of Chartres, the title
which he held during the life of his father,
he was elected Grand Master in the year
1771, upon the death of the Count de Cler-
mont. Having appointed the Duke of
Luxemburg his Substitute, he did not attend
a meeting of the Grand Lodge until 1777, but
had in the meantime paid much attention
to the interests of Masonry, visiting many
of the Lodges, and laying the foundation-
stone of a Masonic Half at Bordeaux.

His abandonment of his family and his
adhesion to the Jacobins during the revo-
lution, when he repudiated his hereditary
title of Duke of Orleans and assumed the
republican one of Egalite, forms a part of
the history of the times. On the 22d of Feb-
ruary, 1793, he wrote a letter to Milsent,
the editor, over the signature of "Citoyen
Egalit6, " which was published in tfaa^ownoi
de Paris, and which contains the following
passages:

"This is my Masonic history. At one
time, when certainly no one could hare
foreseen our revolution, I was in favor of
Freemasonry, which presented to me a sort
of image of equality, as I was in favor of
the parliament, which presented a sort of
image of liberty. I have since quitted the phan-
tom for the reality. In the month of Decem-
ber last, the secretary of the Grand Orient
having addressed himself to the person who
discharged the functions, near me, of secre-

* See Antiquity of Masonry; Egyptian Mysteries;
Roman College Artificers; Como; CoMacine Mas-
ters; Traveling Masons; Stone-Mason* of Middle
Ages; Four Old Lodges; Reeisol; Speculative Ma-
sonry-

ORMUS

tary of the Grand Master, to obtain my opin-
ion on a question relating to the affairs of that
society, I replied to him on the 5th of January
as follows: As I do not know how the Grand
Orient is composed, and as, besides, I think
that there should be no mystery nor secret
assembly in a republic, especially at the
commencement of its establishment. I desire
no longer to mingle in the affairs of the Grand
Orient, nor in the meetings of the Free-
masons.' "

In consequence of the publication of this
letter, the Grand Orient on May 13, 1793,
declared the Grand Mastership vacant, thus
virtually deposing their recreant chief. He
soon reaped the reward of his treachery and
political debasement. On the 6th of Novem-
ber in the Same year he suffered death on the
guillotine.

Ormtts or Ormesius. See Rose Croix
of Odd, Brethren of the. >

Ormuzd and Ahrlman. Ormuzd was
the principle of good and the symbol of light,
and Ahriman the principle of evil and the
symbol of darkness, in the old Persian relig-
ion. (See Zoroaster.)

Ornaments of a Lodge. The lectures
describe the ornaments of a Lodge as consist-
ing of the Mosaic Pavement, the Indented
Teasel, and the Blazing Star. They are called
ornaments because they are really the dec-
orations with which a properly furnished
Lodge 1b adorned. See these respective
words.

Oman the Jebusite. He was an in-
habitant of Jerusalem, at the time that that
city was called Jebua, from the son of Canaan,
whose descendants peopled it.- He was the
owner of the threshing-floor situated on
Mount Moriah, in the same spot on which
the Temple was afterward built. This
threshing-floor David bought to erect on it
an altar to God. (1 Chron. aod. 18-25.) On
the same spot Solomon afterward built the
Temple. Hence, in Masonic language, the
Temple of Solomon is' sometimes spoken of
as " the threshing-floor of Oman the Jebusite."
(See ThreMnq-Floor.)

Orphan. The obligation that Masons
should care for the children of their de-
ceased brethren has been well observed in
the Institution by many Grand Lodges,
independent associations of Masons, ana
of asylums for the support and education
of Masonic orphans; Among these, perhaps
one of the most noteworthy, is the orphan
asylum founded at Stockholm, in 1763, by the
contributions of the Swedish Masons, which,
by subsequent bequests and endowments,
has become one of the richest private institu-
tions of the kind in the world.

Orpheus. There are no less than four per-
sons to whom the ancients gave the name of
Orpheus, but of these only one is worthy of
notice as the inventor of the mysteries, or, at
least, as the introducer of them into Greece.
The genuine Orpheus is said to have been a
Thracian, and a disciple of Linus, who flour-
ished when the kingdom of the Athenians was
dissolved. From him the Thracian or Orphic
mysteries derived their name, because he first

ORPHIC 539

introduced the sacred rites of initiation and
mystical doctrines into Greece. He was. ac-
cording to fabulous tradition, torn to pieces
by Ciconian women, and after his death he
was deified by the Greeks. The story, that
by the power of his harmony he drew wild
beasts and trees to him, has been'symbolic-
ally interprete'd, that by bis sacred doctrines
he tamed men of rustic and savage disposi-
tion. An abundance of fables has clustered
around the name of Orpheus; but it is at least
generally admitted by the learned, that he was
the founder of the system of initiation into the
sacred mysteries as practised in Greece. The
Grecian theology, says Thomas Taylor— him-
self the most Grecian of all moderns— orig-
inated from Orpheus, and was promulgated
by him, by Pythagoras, and by Plato; by the
first, mystically and symbolically; by the
second, enigmatically and through images;
and by the last, scientifically. The mysti-
cism of Orpheus should certainly have given
him as high a place in the esteem of the
founders of the present system of Speculative
Masonry as has been bestowed upon Py-
thagoras. But it is strange that, while they
delighted to call Pythagoras an "ancient
friend and brother," they have been utterly
silent as to Orpheus.

Orphic Mysteries. These rites were prac-
tised m Greece, and were a modification of the
mysteries of Bacchus or Dionysus, and they
were so called because their institution was
falsely attributed to Orpheus. They were,
however, established at a much later period
than his era. Indeed, M. Freret, who has in-
vestigated this subject with much learning in
the Memoires de I Academie dee Inscriptions
(torn, xxiii.), regards the Orphics as a degener-
ate branch of the school of Pythagoras, formed,
after the destruction of that school, by some
of its disciples, who, seeking to establish a
religious association, devoted themselves to
the worship of Bacchus, with which they
mingled certain Egyptian practises, and out of
this mixture made up a species of life which
they called the Orphic life, and the origin of
which, to secure greater consideration, they
attributed to Orpheus, publishing under his
name many apocryphal works.

The Orphic rites differed from the other
Pagan rites, in not being connected with the
priesthood, but in being practised by a fra-
ternity who did not possess the sacerdotal
functions. The initiated commemorated in
their ceremonies, which were performed at
night, the murder of Bacchus by the Titans,
and his final restoration to the supreme gov-
ernment of the universe, under the name of
Phanes.

Demosthenes, while reproaching jEscbines
for haying engaged with his mother in these
mysteries, gives us some notion of their na-
ture.

In the day, the initiates were crowned with
fennel and poplar, and carried serpents, in
their hands, or twined them around their
heads, crying with a loud voice, enos, sabos,
and danced to the sound of the mystic words,
hyes, attes, attes, hyes. At night the mystes
was bathed in the lustra! water, and having

540 OSIRIS

been rubbed over with clay and bran; he was
clothed in the skin of a fawn, and having risen
from the bath, he exclaimed, "I have de-
parted from evil and have found the good. "

The Orphic poems made Bacchus identical
with Osiris, and celebrated the mutilation and
palingenesis of that deity as a symbol teaching
the resurrection to eternal life* so that their
design was similar to that of the other Pagan
mysteries.

The Orphic initiation, because it was not
sacerdotal in its character, was not so cele-
brated among the ancients as the other mys-
teries. Plato, even, calls its disciples charla-
tans. It nevertheless existed until the first
ages of the Christian religion, being at that
time adopted by the philosophers as a means
of opposing the progress of the new revelation.
It fell, however, at last, with the other rites of
Paganism, a victim to the rapid and trium-
phant progress of the Gospel.

Osiris. He was the chief god of the old
Egyptian mythology, the husband of Isis, and
the father of Horus. Jabloniski says that
Osiris represented the sun only, but Plutarch,
whose opportunity of knowing was better,
asserts that, while generally considered as a
symbol of the solar orb, some of the Egyptian
philosophers regarded him as a river god,
and called him Nilus. But the truth is, that
Osiris represented the male, active or genera-
tive, powers of nature; while Isis represented
its female, passive or prolific, powers. Thus,
when Osiris was the sun, Isis was the earth, to
be vivified by his rays; when he was the Nile,
Isis was the land of Egypt, fertilized by his
overflow. Such is the mythological or mys-
tical sense in which Osiris was received.

Historically, he is said to have been a great
and powerful king, who, leaving Egypt, trav-
ersed the world, leading a host of fauns or
satyrs, and other fabulous beings in his train,
actually an army of followers. He civilized
the whole earth, and taught mankind to fer-
tilize the soil and to perform the works of
agriculture. We see here the idea which was
subsequently expressed by the Greeks in their
travels of Dionysus, and the wanderings of
Ceres; and it is not improbable that the old
Masons had some dim perception of this story,
which they have incorporated, under the fig-
ure of Euclid, in their "Legend of the Craft."

Osiris, Mysteries of. _ The Osirian mys-
teries consisted in a scenic representation of
the murder of Osiris by Typhon, the subse-
quent recovery of his mutilated body by Isis,
and his deification; or restoration to immortal
life. Julius Firmicus, in his treatise On the
Falsity of the Pagan Religions, thus describes
the object of the Osirian Mysteries: "But in
those funerals and lamentations which are
annually celebrated in honor of Osiris, the de-
fenders of the Pagan rites pretend a physical
reason. They call the seeds of fruit, Osiris;
the earth, Isis; the natural heat, Typhon;
and because the fruits are ripened by the
natural heat and collected for the life of
man, and are separated from their natural
tie to the earth, and are sown again when
winter approaches, this they consider is the
death of Osiris; but when the fruits, by the

OZIAH

genial fostering of the earth, begin again to
be generated by a new procreation, this is
the finding of Osiris. " This explanation does
not essentially differ from that already given
in the article Egyptian Mysteries. The sym-
bolism is indeed precisely the same — that of a
restoration or resurrection from death to life.
(See Egyptian Mysteries.)

Oterfut. The name of the assassin at the
west gate in the legend of the Third Degree,
according to some of the high degrees. I have
vainly sought the true meaning or derivation
of this word, which is most probably an ana-
gram of a name. It was, I trunk, invented by
the Stuart Masons, and refers to some person
who was inimical to that party.

Otreb. The pseudonym of the celebrated
Rosicrucian Michael Maier, under which he
wrote his book on Death and ike Resurrection.
(See Maier.)

Ouriel. See Uriel.

Out of the Lodge. The charges of a Free-
mason, compiled by Anderson from the An-
cient Records, contain the regulations for the
behavior of Masons out of the Lodge under
several heads; as, behavior after the Lodge is
over, when brethren meet without strangers,
in the presence of strangers, at home, and to-
ward a strange brother. Gadicke gives the
same directions in the following words:

"A brother Freemason shall not only con-
duct himself in the Lodge, but also out of the
Lodge, as a brother towards his brethren; and
happy_ are they who are convinced that they
have in this respect ever obeyed the laws of
the Order."

Oval Temples. The temple in the Druid-
ical mysteries was often of an oval form. As
the oblong temple was a representation of the
inhabited world, whence is derived the form of
the Lodge, so the oval temple was a represen-
tation of the mundane egg, which was also a
symbol of the world. The symbolic idea in
both was the same.

Overseer. The title of three officers in a
Mark Lodge, who are distinguished as the
Master, Senior, and Junior Overseer. The
jewel of their office is a square. In Mark
Lodges attached to Chapters, the duties of
these - officers are performed by the three
Grand Masters of the Veils.

Ox. The ox was the device on the banner
of the tribe of Ephraim. The ox on a scarlet
field is one of the Royal Arch banners, and is
borne by the Grand Master of the Third Veil.

Oyres de Ornellas, Pracao. A Portu-
guese gentleman, who was arrested as a Free-
mason, at Lisbon, in 1776, was thrown into a
dungeon, where he remained fourteen months.
(See Alincourt.)

Ozee. Sometimes Osee. The ucclamation
of the Scottish Rite is so spelled in many
French Cahiers. Properly Hoschea, which
Delaunay (ThwUew, p. 141) derives from the
Hebrew J>E?in, hossheah, deliverance, safety, or,
as he says, a savior. But see Hoschea, where
another derivation is suggested.

Ozlab. (Heb. i"WJ>; Latin, Fortitude- dora-
ini.) Aprince of Judah, and the name of the
Senior Warden in the Fifth Degree of the
French Rite of Adoption.

PALLADIUM

541

P. The sixteenth letter of the English,
and Greek alphabets, and the seventeenth
/ of the Hebrew, in which last-mentioned
A\ language its numerical value is 80, is
t! formed thus D, signifying a mouth in
^3 the Phoenician. The sacred name of

~ God associated with this letter is miD,
Phodeh or Redeemer. .

Pachacamac. The Peruvian name for
the Creator of the universe. . .

Paganls, Hugo de. The Latinized form
of the name of Hugh de Payens, the first
Grand Master of the Templars. (See Payens.)

Paganism. A general appellation for the
religious worship of the whole human race,
except of that portion which has embraced
Christianity, Judaism, or Mohammedanism.
Its interest to the Masonic student arises from
the fact that its principal development was the
ancient mythology, in whose traditions and
mysteries are to be found many interesting
analogies with the Masonic system. (See
Dispensations of Religion.) . ,

Paine, Thomas. A political writer oi
eminence during the Eevolutionary War in
America. He greatly injured his reputation
by his attacks on the Christian religion. He
was not a Mason, but wrote An Essay on the
Origin of Freemasonry, with no other knowl-
edge of the Institution than that derived from
the writings of Smith and Dodd, and the very
questionable authority of Prichard's Masonry
Dissected. He sought to trace Freemasonry
to the Celtic Druids. For one so little ac-
quainted with his subject, he has treated it
with considerable ingenuity. Paine was born
in England in 1737, and died in New York, m
1809

Palestine, called also the Holy Land on
account of the sacred character of the events
that have occurred there, is situated on the
coast of the Mediterranean, stretching from
Lebanon south to the borders of Egypt, and
from the thirty-fourth to the thirty-ninth
degrees of longitude. It was conquered from
the Canaanites by the Hebrews under Joshua
1450 years B.C. They divided it into twelve
confederate states according to the ^lbes;
Saul united it into one kingdom, and David
enlarged its territories. In 975 b.c. it was
divided into the two kingdoms of Israel and
Judea, the latter consisting of the tribes of
Judah and Benjamin, and the former of the
rest of the tribes. About 740 b.c, both king-
doms were subdued by the Persians and Baby-
lonians, and after the captivity only the two
tribes of Judah and Benjamin returned to
rebuild the Temple. With Palestme, or the
Holy Land, the mythical, if not the authentic,
history of Freemasonry has been closely con-
nected. There stood, at one time, the Temple
of Solomon, to which some writers have traced
the origin of the Masonic Order; there fought
the Crusaders, among whom other writers
have sought, with equal boldness, to find the
cradle of the Fraternity; there certainly the

Order of the Templars was instituted, whose
subsequent history has been closely mingled
with that of Freemasonry; and there occurred
nearly all the events of sacred history that,
with the places where they were enacted, have
been adopted as important Masonic symbols.

Palestine, Explorations in. The desire
to obtain an accurate knowledge of the arche-
ology of Palestine, gave rise in 1866 to an asso-
ciation, which was permanently organized in
London, as the " Palestine Exploration Fund,
with the Queen as the chief patron, and a long
list of the nobility and the most distinguished
gentlemen in the kingdom, added to which
followed the Grand Lodge of England and
forty-two subordinate and provincial Grand
Lodges and Chapters. Early in the year
1867 the committee began the work of exam-
ination, by mining in and about the various
points which had been determined upon by a
Former survey as essential to a proper under-
standing of the ancient city, which had been
covered up by dibris from age to age, so that
the present profiles of the ground, in every
direction, were totally different from what
they were in the days of David and Solomon,
or even the time of Christ.

Lieutenant Charles Warren, R.E. [as he
then was, now Lieut.-General Sir Charles
Warren, G.C.M.G., K.C.B., F.R.S.], was sent
out with authority to act as circumstances
might demand, and as the delicacy and the
importance of the enterprise required. He
arrived in Jerusalem February 17, 1867, and
continued his labors of excavating in many
parts of the city, with some interruptions,
until 1871, when he returned to England.
During his operations, he kept the society
in London constantly informed of the prog-
ress of the work in which he and his asso-
ciates were so zealously engaged, in a ma-
jority of cases at the imminent risk of then-
lives and always that of their health. The
result of these labors has been a vast accumu-
lation of facts in relation to the topography of
the holy city which throw much light on its
archeology. A branch of the society has been
established in this country, and it is still in
successful operation. .

Palestine, Knight of. See Knight of
Palestine. . _ . _ „

Palestine, Knight of St. John of. See
Knight of St. John of Palestine.

Palestine, Order of. Mentioned by Baron
de TschOudy, and said to have been the foun-
tain whence the Chevalier Ramsay obtained
his information for the regulation of his sys-

tepaila. An altar-cloth, also a canopy borne
over the head of royalty in Oriental lands.

PaUadlc Masonry. The title given to the
Order of the Seven Sages and the Order of the
Palladium. (See Palladium, Order of the.)

Palladium, Order of the. An androgy-
nous society of Masonic adoption, established,
says Ragon, at Paris in 1737. It made great

642

PALMER

PARALLEL

pretensions to high antiquity, claiming that
it had its origin in the instructions brought by
Pythagoras from Egypt into Greece, and hav-
ing fallen into decay after the decline Of the
Soman Emperor, it was revived in 1687 b
Feneion, Archbishop of Canbray; allofwhicL
is altogether mythical. Feneion was not
born until 1651 . It was a very moral society,
consisting of two degrees: I. Adelph: 2.
Companion of Ulysses. When a female took
the Second Degree, she was called a Compan-
ion of Penelope.

Palmer. From the Latin, palmifer, a
Palm-bearer. A name given in the tune of
the Crusades to a pilgrim, who, coming back
from the holy war after having accomplished
his vow of pilgrimage, exhibited uponliis re-
turn home a branch of palm bound round his
staff in token of it.

Palmer, Henry L. Born in New York,
October 18, 1819. He was the author of the
celebrated report, in October, 1849, which re-
sulted m the union of the two Grand Lodges in
New York, the "Herring-Phillips" and the
"New York" Grand Lodge. Bro. Palmer
occupied almost every known position in Craft
Masonry, and was the commanding officer of
every one of its departments. He was P. G.
Master of the G. Encampment of K. T. of the
U. S., and G. Commander of the Supreme
Council of the A. A. Scottish Rite, Northern
Jurisdiction of the U. S. of America. He died
on May 7, 1909.

. Pantade. The pentalpha of Pythagoras
is so called in the symbolism of High Magic
and the Hermetic Philosophy. (See Pental-
pha.)

Pantheism. A speculative system, which,
spiritually considered, identifies the universe
with God, and, in the material form, God with
the universe. Material Pantheism is subject
to the cnticiam, if not to the accusation, of
being atheistic. Pantheism is as aged as relig-
ion, and was the system of worship in India,
as it was in Greece. Giordano Bruno was
burned for his pantheistic opinions at Rome
in 1600.

_ Pantheistic Brotherhood. Described by
John Toland, in his Pantheisticon, as having
a strong resemblance to Freemasonry. The
Socratic Lodge in Germany, based on the
Brotherhood, was of short duration.
. Papworth Manuscript. A manuscript
m the possession of Mr. Wyatt Papworth, of
London, who purchased it from a bookseller
of that city in 1860. As some of the water

— — ~ / — *w™. dwud ml whs water-
marks of thepaper on which it is written bear
the initials G. R., with a crown as a water-
mark, it is evident that the manuscript cannot
be older than 1714, that being the year in
which the first of the Georges ascended the
throne. It is most probably of a still more
recent date, perhaps 1720. The Rev. A. F. A.
Woodford has thus described its appearance:
"The scroll was written originally on pages of
foolscap size, which were then joined into a
continuous roll, and afterwards, probably for
greater convenience, the pages were again sep-
arated by cutting them, and it now forms a

book, contammg twenty-^our folios, sewed
together in a light-brown paper cover. The
text is of a bold character, but written so ir-
regularly that there are few consecutive pages
which have the same number of lines, the aver-
age being about seventeen to the page." The
manuscript is not complete, three or four of
the concluding charges being omitted, al-
though some one has written, in a hand differ-
ent from that of the text, the word Finis at the
bottom of the last page; The manuscript
appears to have been simply a copy, in a little
less antiquated language, of some older Con-
stitution. It has Jeen published by Bro.
Hughan m his Old Charges of the British Free-
masons. (1872.)

Papyrus. "The papyrus leaf," says J. W.
Simons, in his Egyptian Symbols, "is
that plant which formed tablets and
books, and forms the first letter of
the name of the only eternal and all-
powerful god of Egypt, Amon, who
m the beginning of things created
the world," whose name signified
occult or hidden. The wordiw,
ole, which signifies a leaf, and to in- »
scribe on tablets forms D?J>, oim, the antique
on^n °tthings> obscure time, hidden eternity.

The Turin Funeral Papyrus is a book pub-
lished by Dr. Lepsius in original character,
but translated by Dr. Birch. This Book of
the Dead is invaluable as containing the true
philosophic belief of the Egyptians respecting
;he resurrection and immortality. The manu-
script has been gathered from portions which
it was obligatory to bury with the dead. The
excavations of mummies in Egypt have been
fruitful in furnishing the entire work.

Paracelsus. Philippus Aureolus Theo-
phraetus Bombastus Paracelsus de Hohen-
heim, as he styled himself, was born in Ger-
many m 1493, and died in 1541. He devoted
his youth to the study and practise of astrol-
ogy, alchemy, and magic, and passed many
years of his life in traveling over Europe and
acquiring information in medicine, of which
he proclaimed himself to be the monarch. He
was, perhaps, the most distinguished charla-
tan who ever made a figure in the world. The
followers of his school were called Paracekists,
and they continued for more than a century
after the death of their master to influence the
schools of Germany. Much of the Kabba-
listic and mystical science of Paracelsus was
incorporated into Hermetic Masonry by the
founders of the high degrees.

Paracelsus, Sublime. A degree to be
found in the manuscript collections of Peuvret
Parallel lines. In every well-regulated
Lodge there is found a point within a circle,
which circle is imbordered by two perpendic-
ular parallel lines. These lines are represen-
tative of St. John the Baptist and St. John
the Evangelist, the two great patrons of Ma-
sonry to whom our Lodges are dedicated, and
who are said to have been "perfect parallels in
Christianity as well as Masonry." In those
i-nghsh Lodges which have adopted the
Union System" established by the Grand

PARIKCHAI

PARLIAMENTARY 543

Lodge of England in 1813, and where the dedi-
cation is "to God and his service," the lines
parallel represent Moses and Solomon. As
a symbol, the parallel lines are not to be found
in the earlier rituals of Masonry. Although
Oliver defines the symbol on the authority of
what he calls the "Old Lectures, it is not to
be found in any anterior to Preston, and even
he only refers to the parallelism of the two Sts.
John.

Farlkchal, Acrotschada. An occult sci-
entific work of the Brahmans. According to
a work by Louis Jacolliot, 1884, the Fakirs
produced phenomena at will with superior
intervention or else with shrewd charlatanism :
processes that were known to the Egyptians
and Jewish KabbaUsts. The doctrines are
those known to the Alexandrian school, to the
Gauls, and as well to the Christians. In the
division of the Kabbala, the first treated of
the History of the Genesis or Creation, and
taught the science of nature; the second, or
Mercaba, of the History of the Chariot, and
contained a treatise on theology.

There were three degrees of initiation among
the Brahmans : ■

1st. According to selection, the candidate
became a Gribasta, a Pourohita or Fakir, or in
twenty years a Guru.

2d. A Sannyassis or Cenobite and Vana-
prasthas, and lived in the Temple.

3d. A Sanayassis-Nirvany or Naked Ceno-
bite.

Those of the third degree were visible only
once in five years, appearing in a column of
light created by themselves, at midnight, and
on a stand in the center of a great tank.
Strange sounds and terrific shrieks were heard
as they were gazed upon as demigods, sur-
rounded by thousands of Hindus.

The government was by a Supreme Council
of seventy Brahmans, over seventy years of
age, selected from the Nirvany, and chosen to
see enforced the Law of the Lotus. The Su-

Ereme Chief, or Brahmatna, was required to
e over eighty years of age, and was looked
upon as immortal by the populace. This Pon-
tiff resided in an immense palace surrounded
by twenty-one walls.

The primitive holy word composed of the
three letters A. U. M., comprises the Vedic
trinity, signifying Creation, Preservation, and
Transformation, and symbolize all the initia-
tory secrets of the occult sciences. By some
it has been taught that the " Honover," or
primordial germ, as defined in the Avesta, ex-
isted before all else. Abo see Manou, Book
Sloca 265. The following unexplained
magical words were always inscribed in two
triangles: L'om. L'rhom-sh'hrum. Sho'kim.
Bamaya-Nahama.

He who possessed the word greater than
the A. U. M. was deemed next to Brahma.
The word was transmitted in a sealed box.

The Hindu triad, of which in later times OM
is the mystic name, represents the union of
the three gods, viz., a (Vishnu), w (Siva), to
(Brahma). It may also be typical of the
three Yedas. Om appears first in the Upan-

ishads as a mystical monosyllable, and is thus
set forth as the object of profound meditation.
It is usually called pranava, more rarely
ahsharam. The Buddhists use Om at the be-
ginning of their Vidya Shad-akshari or mysti-
cal formulary in six syllables (viz., Om mani
pad me hum). (See Pitris Indische Mys-
terien and Aum.) [C. T. McClenachan.]

Paris, Congresses of. Three important
Masonic Congresses have been held in the city
of Paris. The first was convened by the Bite
of Philalethes in 1785, that by a concourse
of intelligent Masons of all rites and countries,
and by a comparison of oral and written tra-
ditions, light might be educed on the most
essential subjects of Masonic science, and on
the nature, origin, and historic application as
well as the actual state of the Institution.
Savalette de Lauges was elected President.
It closed after a protracted session of three
months, without producing any practical re-
sult. _ The second was called in 1787, as a
continuation of the former, and closed with
precisely the same negative result. The
third was assembled in 1855, by Prince Murat,
for the purpose of effecting various reforms in
the Masonic system. At this Congress, ten
propositions, some of them highly important,
were introduced, and their adoption recom-
mended to the Grand Lodges of the world.
But the influence of this Congress has not
been more successful than that of its prede-
cessors.

Paris Constitutions. A copy of these
Constitutions, said to have been adopted in
the thirteenth century, will be found in G. P.
Depping's Collection de Documents irtedits sur
I'Higtoire de France. (Paris, 1837.) A part of
this work contains the Reglemens sur les mis
et metiers de Paris, redigis au lSme Steele et
connus sous le nom de livre desmitiers d'Elienne
BoUeau. This treats of the masons, stone-
cutters, plasterers, and mortar-makers, ancL
as Steinbrenner (Or, and Hist, of Mas., p. 104)
says, "is interesting, not only as exhibiting
the peculiar usages and customs of the Craft
at that early period, but as showing the con-
nection which existed between the laws and
regulations of the French Masons and those of
the Steinmetzen of Germany and the Masons
of England." A translation of the Paris Con*
stitutions was published in the Freemasons'
Magazine, Boston, 1863, p. 201. In the year
1743, the "English Grand Lodge of France"
published, in Paris, a series of statutes, taken
principally from Anderson's work of the
editions of 1723 and 1738. It consisted of
twenty articles, and bore the title of General
Regulations taken from the Minutes of the
Lodges, for the use of the French Lodges, together
with the alterations adopted at the General As-
sembly of the Grand Lodge, December 11, 17 43,
to serve as a ride of action for the said kingdom.
A copy of this document, says Findel, was
translated into German, with annotations,
and published Jn 1856 in the Zeitschrift fur
Freimaurer of Altenberg. ,

Parliamentary Law. Parliamentary Law,
or the Lex Parliamentaria, is that code origi-

644 PARLIRER

nally framed for the government of the Par-
liament of Great Britain in the transaction of
its business, and subsequently adopted, with
necessary modifications, by the Congress of
the United States.

But what was found requisite for the regu-
lation of public bodies, that order might be
secured and the rights of all be respected, has
been found equally necessary in private soci-
eties. Indeed!, no association of men could
meet together for the discussion of any sub-
ject, with the slightest probability of ever
coming to a conclusion, unless its debates were
regulated by certain and acknowledged rules.

The rules thus adopted for its government
are called its parliamentary law, and they are
selected from the parliamentary law of the
national assembly, because that code has been
instituted by the wisdom of past ages, and
modified and perfected by the experience of
subsequent ones, so that it is now universally
acknowledged that there is no better system
of government for deliberative societies than
the code which has so long been in operation
under the name of parliamentary law.

Not only, then, is a thorough knowledge
of parliamentary law necessary for the pre-
siding officer of a Masonic body, if he would
discharge the duties of the chair with credit
to himself and comfort to the members, but
he must be possessed of the additional infor-
mation as to what parts of that law are applica-
ble to Masonry, and what parts are not; as
to where and when he must refer to it for the
decision of a question, and where and when he
must lay it aside, and rely for his government
upon the organic law and the ancient usages
of the Institution.

Parlirer. In the Lodges of Stone-Masons
of the Middle Ages, there was a rank or class
of workmen called Parlirers, literally, spokes-
men. They were an intermediate class of
officers between the Masters of the Lodges
and the Fellows, and were probably about the
same as our modern Wardens. Thus, in the
Strasbourg Constitutions of 1459, it is said:
"No Craftsman or Mason shall promote one
of his apprentices as a parlirer whom he has
taken as an apprentice from his rough state,
or who is still in the years of apprenticeship,
which may be compared with the old English
charge that "no Brother can be a Warden
until he has passed the part of a Fellow-
Craft." {Constitutions, 1723, p. 52.) They
were called Parlirers, properly, says Held-
mann, Parlierers, or Spokesmen, because, in
the absence of the Masters, they spoke for the
Lodge, to traveling Fellows seeking employ-
ment, and made the examination. There are
various forms of the word. Kloss, citing the
Strasbourg Constitutions, has Parlirer; Krause
has, from the same document, Parlierer, but
says it is usually Polier; Heldmann uses Par-
lierer, which has been now generally adopted.

Parole. A Mot de semestre (q. v.), com-
municated by the Grand Orient of France, and
in addition an annual word in November,
which tends to show at once whether a mem-
ber is in good standing.

PARVIN

Parrot Masons. One who commits to
memory the questions and answers of the cate-
chetical lectures, and the formulas of the rit-
ual, but pays no attention to the history and
philosophy of the Institution, is commonly
called a Parrot Mason, because he is supposed
to repeat what he has learned without any
conception of its true meaning. In former
times, such superficial Masons were held by
many in high repute, because of the facility
with which they passed through the ceremo-
nies of a reception, and they were generally
designated as "Bright Masons." But the
progress of Masonry as a science now requires
something more than a mere knowledge of the
lectures to constitute a Masonic scholar.
- Parsees. The descendants of the original
fire-worshipers of Persia, or the disciples of
Zoroaster, who emigrated to India about the
end of the eighth century. There they now
constitute a body very little short of a million
of industrious and moral citizens, adhering
with great tenacity to the principles and prac-
tises of their ancient religion. Many of the
higher classes have become worthy members
of the Masonic fraternity, and it was for their
sake principally that Dr. Burnes attempted
some years ago to institute his new Order, en-
titled the Brotherhood of the Olive-Branch, as
a substitute for the Christian degrees of Knight-
hood, from which, by reason of their religion,
they were excluded. (See Olive-Branch in the
East, Brotherhood of the, and Zendavesta.)

Particular Lodges. In the Regulations of
1721, it is said that the Grand Lodge consists
of the representatives of all the particular
Lodges on record. (Constitutions, 1723, p.
61.) In the modern Constitutions of Eng-
land, the term used is private Lodges. In
America, they are called subordinate Lodges.

Parts. In the old obligations, which may
be still used in some portions of the country,
there was a provision which forbade the rev-
elation of any of the arts, parts, or points of
Masonry. Oliver explains the meaning of the
word parts by telling us that it was an old
word for degrees or lectures." (See Points.)

Paryln, Theodore S. Born January 15,
1817t in Cumberland County, New Jersey.
His journey in fife gradually tending west-
ward, he located in Ohio, and graduated in
1837 at the Cincinnati Law School. He was
appointed private secretary by Robert Lucas,
first Governor of Iowa, in which state he be-
came Judge of the Probate Court and after-
ward Curator and Librarian of the State
University at Iowa City. Bro. Parvin was in-
itiated in Nova Cesarea Lodge, No. 2, Cincin-
nati, Ohio, March 14, 1838, and raised the 9th
of the May following, and the same year de-
mitted_ and removed to Iowa. He partici-

?ated in the organization of the first Lodge,
)es Moines, No. 1, and also of the second,
Iowa Lodge, No. 2, at Muscatine. He was
elected Grand Secretary of the Grand Lodge
at its organization (1844), and held the office
continuously to the time of his death, with the
exception of the year 1852-3, when he served
as Grand Master. He founded and organized

PARVIS

PASSWORD

545

the Grand Lodge Library and held the office
of Grand Librarian until his death. His
official signature is on every charter of tne
Grand Lodge of Iowa from 1844 to 1900.

He was exalted in Iowa City Chapter, JNo. A
January 7, 1845, and held the offices of Grand
High Priest of the Grand Chapter, 1854, and
Grand Secretary of the Grand Chapter, 1855-
56, and represented the Grand Chapter in
the GeneralGrand Chapter for many years.

He was created a Royal Select Master in
Dubuque Council, No. 3. September 27, 1847,
and presided over the Convention organizing
the Grand Council of Iowa, 1857.

Knighted January 18, 1855, in Apollo En-
campment, No. 1, Chicago, M;, he was a mem-
ber of the Convention organizing the Grand
Commandery of Iowa, 1864, being the first
Grand Commander. He waa Grand Recorder
of the Grand Encampment K. T. of the U. o.
for fifteen years, 1871-86.

In 1859 he received the degrees of the Scot-
tish Rite and was crowned in that year an
Inspector-General, Thirty-third Degree.

In addition to this record, our brother also
organized the Grand Bodies of Dakota, and
the Grand Commandery of Nebraska, and his
contributions to Masonic literature placed,
him among the leading writers and thinkers of
the Craft. . '

He died at Cedar Rapids, Iowa, June 28,

1901.

Parvis. In the French system, the room
immediately preceding a Masonic Lodge is so
called. It is equivalent to the Preparation
Room of the American and English systems.

Paschal Feast. Celebrated by the Jews
in commemoration of the Passover, by the
Christians in commemoration of the resur-
rection of our Lord. The Paschal Feast,
called also the Mystic Banquet, is kept by all
Princes of the Rose Croix. Where two are
together on Maundy Thursday, it is of obli-
gation that they should partake of a por-
tion of roasted lamb. This banquet is sym-
bolic of the doctrine of the resurrection.

Paschalis, Martinez. a The founder of
a new Rite or modification of Masonry,
called by him the Bite of Elected Cohens or
Priests. It was divided into two classes,
in the first of which was represented the
fall of man from virtue and happiness,
and in the second, his final restoration.
It consisted of nine degrees, namely: 1.
Apprentice; 2. Fellow-Craft; 3. Master; 4.
Grand Elect; 5. Apprentice Cohen; 6. Fel-
low-Craft Cohen; 7. Master Cohen; 8. Grand
Architect; 9. Knight Commander. Paschalis
first introduced this Rite into some of tne
Lodges of Marseilles, Toulouse, and Bor-
deaux, and afterward, in 1767, he extended it
to Paris, where, for a short time, it was rather
popular, ranking some of the Parisian literati
among its disciples. It has now ceased to

through Turkey. Arabia, and Palestine, where
he made himself acquainted with the Kabba-
listic learning of the Jews. He subsequently
repaired to Paris, where he established ins

^Paschalis was the Master of St. Martin, who
afterward reformed his Bite. Af ter living f or
some years at Paris, he went to St. Domingo,
where he died in 1779. Thory, in his #w-
loire de la Fondaiion du Grand Orient de France
m. 239-253), has given very full details ot
im Rite and of its receptions.
Paschal Lamb. See Lamb, Paschal.
Pasperdus. The French call the room ap-
propriated to visitors the Salle des pas perd.ua.
Et is the same as the Tiler's Room in the Eng-
'. ish and American Lodges.

Passage. The Fourth Degree of the Fess-
ler Rite, of which Patria forms the Fifth.

Passages of the Jordan. See Fords of the
Jordan. . .

Passed. A candidate, on receiving the
Second Degree, is said to be "passed as a Fel-
k>w-Craft.'r It alludes to his having passed
through the porch to the middle chamber of
the Temple, the place in which Fellow-Crafts
received their wages. In America crafted
is often improperly used in its stead.

Passing of Conyng. That is, surpassing
in skill. The expression occurs m the Cooke
MS. (line 676), "The forsayde Maister Euglet
ordeynet thei were passing of conyne scbold
be passing honoured"; i. e., The aforesaid
Master, Euclid, ordained that they .that were
surpassing in skill should be exceedingly hon-
ored. It is a fundamental principle of Ma-
sonry to pay all honor to knowledge. . ■

"Passing the RlTer." A mystical alpha-
bet said to have been used by the Kabbalists.
These characters, with certain explanations,
become the subject of consideration with
brethren of the Fifteenth Degree, A. A. Scot-
tish Rite. The following are the characters:

Paschalis was a German, born about the
year 1700, of poor but respectable parentage.
At the age of sixteen he acquired a knowledge
of Greek and Latin. He then traveled
86

3 rfilT^iK^Z
1 J3<X€V£ AFX /

igb&iSakLpN

Password. A word intended, like the mil-
itary countersign, to prove the friendly, nature
of him who gives it, and is a test of his right to
pass or be admitted into a certain place. Be-
tween a Word and a Password there seems to
be this difference: the former is given for in-
struction, as it always contains a symbolic
meaning; the latter, for recognition only.
Thus, the author of the life of the celebrated
Elias Ashmole says, "Freemasons are known
to one another aft over the world by certain
passwords known to them alone; they nave
Lodges in different countries, where they are
relieved by the brotherhood if they are in dis-
tress." (See Sign.)

546

PAST

PATENTS

Past. An epithet applied in Masonry to
an officer who has held an office for the pre-
scribed period for which he was elected, and
has then retired. Thus, a Past Master is one
who has presided for twelve months over a
ixKlge, and the Past High Priest one who, for
the same period, has presided over a Chapter.
I he French use the word passi in the same
sense, but they have also the word aneien,
with a similar meaning. Thus, while they
would employ Mattre pass6 to designate the
degree of Past Master, they would call the offi-
cial Past Master, who had retired from the
Chan- at the expiration of his term of service,
an Ancien Ven&rahle, or Ancien Mattre.

Past Master. An honorary degree con
f erred on the Master of a Lodge at his installa-
tion into office. In this degree the necessary
instructions are conferred respecting the vari-
ous ceremonies of the Order, such as installa-
tions, processions, the laying of corner-stones,
etc. '

When a brother, who has never before pre-
sided, has been elected the Master of a Lodge,
an emergent Lodge of Past Masters, consisting
of not less than three, is convened, and all but
Past Masters retiring, the degree is conferred
upon the newly elected officer.

Some form of ceremony at the installation
of a new Master seems to have been adopted
at an early period after the revival. In the
manner of constituting a new Lodge," as
practised by the Duke of Wharton, who was
Grand Master in 1723, the language used by
toe Grand Master when placing the candidate
m toe chair is given, and he is said to use
some other expressions that are proper and
usual on that occasion, but not proper to,
be written." (Constitutions, 1738, p. 150)
Whence we conclude that there was an eso-
teric ceremony. Often the rituals tell us that
this ceremony consisted only in the outgoing
Master communicating certain modes of rec-
ognition to his successor. And this actually

*«Vf>Tl at. thia Aavr „™„+;*,.* 4.1 !• i ••"

even at this day, constitutes the essential in-
gredient of the Past Master's Degree.
™. de^ree k also conferred in Royal Arch
Chapters, where it succeeds the Mark Mas-
ter sDegree. The conferring of this degree
which has no historical connection with the
rest of the degrees, in a Chapter, arises from
the following circumstance: Originally, when
Chapters of Royal Arch Masonry were under
the government of Lodges in which the degree
was then always conferred, it was a part of the
regulations that no one could receive the
Royal Arch Degree unless he had previously
presided m the Lodge as Master. ^VVhen the
Chapters became independent, the regulation
could not be abolished, for that would have
been an innovation; the difficulty has, there
fore, been obviated, by making every candi-

? \}he degree of Roval Arch a Past
Virtual Master before his exaltation.

lUnder the English Constitution this prac-
tise was forbidden in 1826, but seems to have
lingered on in some parts until 1850 ]

Some extraneous ceremonies, by no means
creditable to then- inventor, were at an early

period introduced into America. In 1856, the
General Grand Chapter, by a unanimous vote,
ordered these ceremonies to be discontinued,
and the simpler mode of investiture to be used;
but the order has only been partially obeyed,
and many Chapters still continue what one
can scarcely help calling the indecorous form
of initiation into the degree.
For several years past the question has been
itated m some of the Grand Lodges of the
Jmted States, whether this degree is within
the jurisdiction of Symbolic or of Royal Arch
Masonry. The explanation of its introduc-
tion into Chapters, just given, manifestly dem-
onstrates that the j'urisdiction over it by
Chapters is altogether an assumed one. The
Past Master of a Chapter is only a quasi Past
Master; the true and legitimate Past Master
L^ge °ne presided over a Symbolic

. Pas* Masters are admitted to membership
in many Grand Lodges, and by some the in-
herent right has been claimed to sit in those
bodies. But the most eminent Masonic au-
thorities have made a contrary decision, and
the general, and, indeed, almost universal opin-
ion now is that Past Masters obtain their
seats m Grand Lodges by courtesy, and in con-
sequence of local regulations, and not by in-
herent right.

The jewel of a Past Master in the United
btates is a pair of compasses extended to sixty
degrees on the fourth part of a circle, with a sun
m the center. In England it was formerly the
square on a quadrant, but is at present the
square with the forty-seventh problem of Eu-
clid engraved on a silver plate suspended
within it.

The French have two titles to express this
degree. They apply Mattre passe to the Past
Master of the English and American system,
and they call in their own system one who has
formerly presided over a Lodge an Ancien
Mattre. The mdiscriminate use of these titles
sometimes leads to confusion in the transla-
tion of then- rituals and treatises.

Pastophori. Couch or shrine bearers,
rhe company of Pastophori constituted a sa-
cred college of priests in Egypt, whose duty it
was to carry in processions the image of the
god. Then- chief, according to Apuleius (Met
xi.), was called a Scribe. Besides acting as
mendicants m soliciting charitable donations
irom the populace, they took an important
part in the mysteries.

Pastos. (Greek, Taares, a couch.) The
pastos was a chest or close cell, in the Pagan
mysteries (among the Druids, an excavated
stone) , in which the aspirant was for some time
Placed, to commemorate the mystical death of
the god. This constituted the symbolic death
which was common to all the mysteries. In
the Arkite rites, the pastos represented the ark
in which Noah was confined. It is repre-
sented among Masonic symbols by the coffin.
, .Patents. Diplomas or certificates of the
higher degrees in the Scottish Rite are called
patents. The term is also sometimes applied
to commissions granted for the exercise of high.

PATIENCE

Masonic authority. Literal patentee or aperta,
that is, letters -patent or open letters, was a
term used in the Middle Ages in contradis-
tinction to literal clauses, or closed letters, to
designate those documents which were spread
out on the whole length of the parchment, and
sealed with the public seal of the sovereign;
while the secret or private seal only was at-
tached to the closed patents. The former
were sealed with green wax, the latter with
white. There was also a difference in then-
heading; letters patent were directed "um-
versis turn prsesentibus quam futuris," i. e., to
all present or to come; while closed letters were
directed "universis praesentibus literas in-
spections," i. e., to all present who shall inspect
these letters. Masonic diplomas are therefore
properly called letters patent, or, more briefly,
patents.

Patience. In the ritual of the Third De-
gree according to tile American Rite, it is said
that "time, patience, and perseverance will
enable us to accomplish all things, and perhaps
at last to find the true Master's Word?' The

PAUL

547

idea is similar to one expressed by the Her
metic philosophers. Thus Pernetty tells us
(Diet. Mythol. Herm.) that the alchemists
said: "The work of the philosopher's stone is
a work of patience, on account of the length of
time and of labor that is required to conduct it
to perfection; and Geber says that many
adepts have abandoned it in weariness, and
others, wishing to precipitate it, have never
succeeded." With the alchemists, in then-
esoteric teaching, the philosopher's stone had
the same symbolism as the WORD has in
Freemasonry.

Patriarchal Masonry. The theory of
Dr. Oliver on this subject has, we think, Deen
misinterpreted. He does not maintain, as has
been falsely supposed, that the Freemasonry
of the present day is but a continuation of that
which was practised by the patriarchs, but
simply that, in the simplicity of the patri-
archal worship, unencumbered as it was witii
dogmatic creeds, we may find the true model
after which the religious system of Specula-
tive Masonry has been constructed. Thus he
says: "Nor does it (Freemasonry) exclude a
survey of the patriarchal mode of devotion,
which indeed forms the primitive model of
Freemasonry. The events that occurred in
these ages of simplicity of manners and purity
of faith, when it pleased God to communicate
with his favoured creature, necessarily, there-
fore, form subjects of interesting illustration
in our Lodges, and constitute legitimate topics
on which the Master in the chair may expati-
ate and exemplify, for the edification of the
brethren and their improvement in morality
and the love and fear of God." (Hist.Landm.)
i., 207.) There is here no attempt to trace an
historical connection, but simply to claim an
identity of purpose and character in the two
religious systems, the Patriarchal and the
Masonic. . „, „ ,. . _

Patriarch, Grand. The Twentieth De-
gree of the Council of Emperors of the East
and West. The same as the Twentieth De-

gree, or Noachite, of the Ancient and Ac-
cepted Rite. ,

Patriarch of the Crusades. One of the
names formerly given to the degree of Grand
Scottish Knight of St. Andrew, the Twenty-
ninth of the Ancient and Accepted Scottish
Rite. The legend of that degree connects it
with the Crusades, and hence the name;
which, however, is never used officially, and is
retained by regular Supreme Councils only as
a synonym. -

Patriarch of the Grand Luminary. A
degree contained in the nomenclature of Le

^Patron. In the year 1812, the Prince of
Wales, becoming Regent of the kingdom, was
constrained by reasons of state to resign the
Grand Mastership of England, but immedi-
ately afterward accepted the title of Grand
Patron of the Order in England, and this was
the first time that the title was officially rec-
ognized. George IV. held it during his life,
and on his death, William IV., in 1830, offi-
cially accepted the title of "Patron of the
United Grand Lodge." On the accession of
Victoria, the title fell into abeyance, because
it was understood that it could only be as-
sumed by a sovereign who was a member of
the Craft, but King Edward VII. became
"Protector of English Freemasons" on his
accession to the throne in 1901. The office is
not known in other countries.

Patrons of Masonry. St. John the Bap-
tist and St. John the Evangelist. At an early
period we find that the Christian church
adopted the usage of selecting for every trade
and occupation its own patron saint, who is
supposed to have taken it under his especial
charge. And the selection was generally
made in reference to some circumstance in
the life of the saint, which traditionally con-
nected him with the profession of which he was
appointed the patron. Thus St. Crispin, be-
cause he was a shoemaker, is the patron saint
of the "gentle craft," and St. Dunstan, who
was a blacksmith, is the patron of black-
smiths. The reason why the two Saints John
were selected as the patron saints of Free-
masonry will be seen under the head of Dedir
caiion of Lodges.

Paul, Confraternity of Saint. In the
time of the Emperor Charles V. there was a
secret community at Trapani, in Sicily, which
called itself La Confratemita di San Paolo.
These people, when assembled, passed sen-
tence on their fellow-citizens; and if anyone
was condemned, the waylaying and putting
him to death was allotted to one of the mem-
bers, which office he was obliged, without
murmuring, to execute. (Stolberg's Travels,
vol. iii., p. 472.) In the travels of Brocquire
to and from Palestine in 1432 (p. 328), an
instance is given of the power of the associa-
tion over its members. In the German
romance of Hermann of Unna, of which there
are an English and French translation, this
tribunal plays an important part.

Paul I. This emperor of Russia was
induced by the machinations of the Jesuits,

648 PAVEMENT

whom he had recalled from banishment, to
prohibit in his domains all secret societies,
and especially the Freemasons. This prohibi-
tion lasted from 1797 to 1803, when it was
repealed by his successor. Paul had always
expressed himself an enthusiastic admirer of
the Knights of Malta; in 1797 he had assumed
the title of Protector of the Order, and in 1798
accepted the Grand Mastership. This is
another evidence, if one was needed, that
there was no sympathy between the Order
of Malta and the Freemasons.

Pavement, Mosaic. See Mosaic Pave-
ment.

Pax Voblscum. ("Peace be with you!")
Used m the Eighteenth Degree, A .A. Scottish
Rite. ■ , •

Payens, Hugh de. In Latin, Hugo de
Pagams. The founder and the first Grand
Master of the Order of Knights Templar.
He was born at Troyes, in the kingdom of
Naples. Having, with eight others, estab-
lished the Order at Jerusalem, in 1118 he
visited Europe, where, through his represen-
tations, its reputation and wealth and the
number of its followers were greatly increased.
In 1129 he returned to .Jerusalem, where
he was received with great distinction, but
shortly afterward died, and was succeeded
in the Grand Mastership by Robert de Craon,
surnamed the Burgundian.

P. D. E. P. Letters placed on the ring
pf profession of the Order of the Temple,
being the initials of the Latin sentence, Pro
Deo et Patria, i. e., For God and my country.

Peace. The spirit of Freemasonry is an-
tagonistic to war. Its tendency is to unite
all men in one brotherhood, whose ties must
necessarily be weakened by all dissension.
Hence, as Bro. Albert Pike says, "Masonry
is the great peace society of the world. Wher-
ever it exists, it struggles to prevent inter-
national difficulties and disputes, and -to bind
republics, kingdoms, and empires together in
one great band of peace and amity."

Pectoral. Belonging to the breast; from
the Latin pectus, the breast. The heart has
always been considered the seat of fortitude
and courage, and hence by this word is sug-
gested to the Mason certain symbolic instruc-
tions in relation to the virtue of fortitude.
In the earliest lectures of the last century
it was called one of the "principal signs,"
and had this hieroglyphic, X; but in the
modem rituals the hieroglyphic has become
obsolete, and the word is appropriated to one
of the perfect points of entrance.

Pectoral of the High Priest. The
breastplate worn by the high priest of the
Jews was so called from -pectus, the breast,
upon which it rested. (See Breastplate.)

Pedal. Belonging to the feet, from the
Latin pedes, the feet. The just man is he
who, firmly planting his feet on the prin-
ciples of right, is as immovable as a rock,
and can be thrust from his upright position
neither by the allurements of flattery, nor
the frowns of arbitrary power. And hence
by this word is suggested to the Mason

PELICAN

certain symbolic instructions in relation
tp the virtue of justice. Like "Pectoral,"
this word was assigned, in the oldest rituals,
to the principal signs of a Mason, having <
for its hieroglyphic; but in the modern lectures
it is one of the perfect points of entrance,
and the hieroglyphic is no longer used.

Pedestal. The pedestal is the lowest part
or base of a column on which the shaft is

§ laced. In a Lodge, there are supposed to
_ e three columns, the column of Wisdom
in the east, the column of Strength in the
west, and the column of Beauty in the south.
These columns are not generally erected in
the Lodge, but their pedestals always are,
and at each pedestal sits one of the three
superior officers of the Lodge. Hence we
often hear such expressions as these, advancing
to the pedestal, or standing before me pedestal,
to signify advancing to or standing before the
seat of the Worshipful Master. The custom
in some Lodges of placing tables or desks
before the three principal officers is, of course,
incorrect. They should, for the reason above
assigned, be representations of the pedestals
of columns, ana should be painted to represent
marble or stone.

Pedum. Literally, a shepherd's crook,
and hence sometimes used in ecclesiology for
the bishop's crozier. In the statutes of the
Order of the Temple at Paris, it is prescribed
that the Grand Master shall carry a "pedum
magistrate seu patriarchale." But the better
word for the staff of the Grand Master of
the Templars is bacvlus, which see.

Peetash. The demon of calumny in the
religious system of Zoroaster, Persia.

Pelasgian Religion. The Pelasgians were
the oldest, if not the aboriginal, inhabitants
of Greece. Their religion differed from that
of the Hellenes, who succeeded them, in being
less poetical, less mythical, and more abstract.
We know little of their religious worship
except by conjecture; but we may suppose
it resembled in some respects the doctrines
of what Dr. Oliver calls the Primitive Free-
masonry. Creuzer thinks that the Pelas-
gians were either a nation of priests or a nation
ruled by priests.

Peleg. ibt, Division. A son of Eber.
In his day the world was divided. A sig-
nificant word in the high degrees. In the
Noachite, or Twentieth Degree of the Scot-
tish Rite, there is a singular legend of Peleg,
which of course is altogether mythical, in
which he is represented as the architect of
the Tower of Babel.

Pelican. The pelican feeding her young
with her blood is a prominent symbol of the
Eighteenth or Rose Croix Degree of the
Ancient and Accepted Scottish Rite, and was
adopted as such from the fact that the
pelican, in ancient Christian art, was con-
sidered as an emblem of the Savior. Now
this symbolism of the pelican, as a represen-
tative of the Savior, is almost universally
supposed to be derived from the common
belief that the pelican feeds her young with
her blood, as the Savior shed his blood for

PELICAN

mankind; and hence the bird is always repre-
sented as sitting on her nest, and surrounded
by her brood of young ones, who are dipping
their bills into a wound in their mother's
breast. But this is not the exact idea of
the symbolism, which really refers to the resur-
rection, and is, in this point of view, more
applicable to our Lord, as well as to the
Masonic degree of which the resurrection is
a doctrine.

In an ancient Bestiarium, or Natural
History, in the Royal Library at Brussels,
cited by Larwood and Botten in a recent
work on The History of Sign-Boards, this
statement is made: "The rieliean is very
fond of his young ones, and when they are
born and begin to grow, they rebel in their
nest against then* parent, and strike him
with their wings, ' flying about him, and
beat him so much tul they wound him in
his eyes. Then the father strikes and kills
them. And the mother is of such a nature
that she comes back to the nest on the third
day, and sits down upon her dead young
ones, and opens her side with her bill and
pours her blood over them, and so resusci-
tates them from death; for the young ones,
by their instinct, receive the blood as soon
as it comes out of the mother, and drink it."

The Ortus Vocabulorum, compiled early in
the fifteenth century, gives the fable more
briefly: "It is said, if it be true, that the
pelican kills its young, and grieves for them
for three days. Then she wounds herself,
and with the aspersione of her blood resusci-
tates her children." And the writer cites,
in explanation, the verses

"Ut pelicanu. fit matris sanguine sanus,
Sio Sancti sumus nos omnea sanguine nati."

i. e., "As the Pelican is restored by the blood
of its mother, so are we all born by the blood of
the Holy One," that is, of Christ.

St. Jerome gives the same story, as an
illustration of the destruction of man by the
old serpent, and his salvation by the blood
of Christ. And Shelton, in an old work en-
titled the Armorie of Birds, expresses the same
sentiment in the following words:

"Then said the pelican,
When my birds be slain,
With my blood I them revive;
Scripture doth record
The same did our Lord,
And rose from death to life."

This romantic story was religiously believed
as a fact of natural history in the earliest
ages of the church. Hence the pelican was
very naturally adopted as a symbol of the
resurrection and, by consequence, of him whose
resurrection is, as Cruden terms it, "the cause,
pattern, and argument of ours."

But in the course of time the original
legend was, to some extent, corrupted, and
a simpler one was adopted, namely, that
the pelican fed her young with her own
blood merely as a means of sustenance, and
the act of maternal love was then referred

PENALTY 549

to Christ as shedding bis blood for the sins
of the world. In fins view of the symbol-
ism, Pugin has said that the pelican is "an
emblem of our Blessed Lord shedding his
blood for mankind, and therefore a most
appropriate symbol to be introduced on all
vessels or ornaments connected with the
Blessed Sacrament." And in the Antiqui-
ties of Durham Abbey, we learn that "over
the high altar of Durham Abbey hung a
rich and most sumptuous canopy for the
Blessed Sacrament to hang within it, whereon
stood a pelican, all of silver, upon the height
of the said canopy, very finely gilt, giving
her blood to her young ones, m token that
Christ gave his blood for the sins of the
world." , ,

But I think the true theory of the peli-
can is, that by restoring her young ones to
hfe by her blood, she symbolizes the resur-
rection. The old symbologists said, after
Jerome, that the male pelican, who de-
stroyed his young, represents the serpent, or
evil principle, which brought death into
the world; while the mother, who resuscitates
them, is the representative of that Son of
Man of whom it is declared, "except ye
drink of his blood, ye have no life in you."

And hence the pelican is very appropriately
assumed as a symbol in Masonry, whose great
object is to teach by symbolism the doctrine
of the resurrection, and especially in that
sublime degree of the Scottish Bite wherein,
the old Temple being destroyed and the old
Word beink lost, a new temple and a new word
spring forth — all of which is but the great
allegory of the destruction by death and the
resurrection to eternal life.

Pellegrini, Marquis of. One of the
pseudonyms assumed by Joseph Balsamo,
better known as Count Cagliostro (o. «■)•

Penal Sign. That which refers to a
penalty. '

Penalty. The adversaries of Freemasonry
have found, or rather invented, abundant
reasons for denouncing the Institution; but
on nothing have they more strenuously and
fondly lingered than on the accusation
that it makes, by horrid and impious cere-
monies, all its members the willing or unwilling
executioners of those who prove recreant to
their vows and violate the laws which they
are stringently bound to observe. Even a
few timid and uninstructed Masons have been
found who were disposed to believe that there
was some Weight in this objection. The fate
of Morgan, apocryphal as it undoubtedly was,
has been quoted as an instance of Masonic
punishment inflicted by the regulations of
the Order; and, notwithstanding the solemn
asseverations of the most intelligent Masons
to the contrary, men have been found, and
still are to be found, who seriously entertain
the opinion that every member of the Fra-
ternity becomes, by the ceremonies of nis
initiation and by the nature of the vows
which he has taken, an active Nemesis of
the Order, bound by some unholy promise
to avenge the Institution upon any treach-

550 PENALTY

erous or unfaithful brother. All of this arises
from a total misapprehension, in the minds
of those who are thus led astray, of the true
character and design of vows or oaths which
are accompanied by an imprecation. It is
well, therefore, for the information both of
our adversaries — who may thus be deprived
of any further excuse for slander, and of our
friends — who will be relieved of any continued
burden on their consciences, that we should
show that, however solemn may be the prom-
ises of secrecy, of obedience, and of charity
which are required from our initiates, and
however they may be guarded by the sanc-
tions of punishment upon their offenders,
they never were intended to impose upon
any brother the painful and — so far as the
laws of the country are concerned — the
illegal task of vindicating the outrage com-
mitted by the violator. The only Masonic
penalty inflicted by the Order upon a traitor,
is the scorn and detestation of the Craft
whom he has sought to betray.

But that this subject may be thoroughly
understood, it is necessary that some consid-
eration should be given to oaths generally,
and to the character of the imprecations
by which they are accompanied.

The obsecration, or imprecation, is that
part of every oath which constitutes its
sanction, and which consists in calling
some superior power to witness the declara-
tion or promise made, and invoking his
protection for or anger against the person
making it, according as the said declaration
or promise is observed or violated. This
obsecration has, from the earliest times,
constituted a part of the oath — and an im-
portant part, too — among every people,
varying, of course, according to the varie-
ties of religious beliefs and modes of adora-
tion. Thus, among the Jews, we find such
obsecrations as these: Co yagnasheh li Elo-
him, "So may God do to me." A very
common obsecration among the Greeks was,
isto Zeus or them martwromai, "May Jove
stand by me," or "I call God to witness."
And the Romans, among an abundance of
other obsecrations, often said, dii me perdant,
"May the gods destroy me," or ne vivam,
"May I die"'

These modes of obsecration were accom-
panied, to make them more solemn and sacred,
by certain symbolic forms. Thus the Jews
caused the. person who swore to hold up
his right hand toward heaven, by which
action he was supposed to signify that he
appealed to God to witness the truth of
what he had averred or the sincerity of his
intention to fulfil the promise that he had
made. So Abraham said to the King of
Sodom, "I have lift up my hand unto the
Lord, ... that I will not take anything
that is thine." Sometimes, in taking an
oath of fealty, the inferior placed his hand
under the thigh of his lord, as in the case
of Eliezer and Abraham, related in the 24th
chapter of Genesis. Among the Greeks
and RomanSj the person swearing placed his

PENALTY

hands, or sometimes only the right hand,
upon the altar, or upon the victims when,
as was not unusual, the oath was accompanied
by a sacrifice, or upon some other sabred thing.
In the military oath, for instance, the soldiers
placed their hands upon the signa, or stand-
ards, x

The obsecration, with an accompanying
form of solemnity, was indeed essential to
the oath among the ancients, because the
crime of perjury was not generally looked
upon by them in the same light in which it is
viewed by the moderns. It was, it is true,
considered as. a heinous crime, but a crime
not so much against society as against the gods,
and.its punishment was supposed to be left to
the deity whose sanctity had been violated
by the adjuration of his name to a false oath
or broken vow. Hence, Cicero says that
"death was the divine punishment of perjury,
but only dishonor was its human penalty."
And therefore the cringe of giving false testi-
mony under oath was not punished in any
higher degree than it would have been had it
been given without the solemnity of an oath.
Swearing was entirely a matter of con-
science, and the person who was guilty of
false swearing, where his testimony did not
affect the rights or interests of others, was
considered as responsible to the deity alone
for his perjury.

The explicit invocation of God as a witness
to the truth of the thing said, or, in promis-
sory oaths, to the faithful observance of the
act promised, the obsecration of Divine
punishment upon the jurator if what he swore
x> be true should prove to be false, or if the
vow made should be thereafter violated, and
the solemn form of lifting up the hand to
heaven or placing it upon the altar or the
sacred victims, must necessarily have given
confidence to the truth of the attestation,
and must have been required by the hearers
as some sort of safeguard or security for the
confidence they were called upon to exercise.
This seems to have been the true reason for
the ancient practise of solemn obsecration
in the administration of oaths.

Among modern nations, the practise has
been continued, and from the ancient" usage
of invoking the names of the gods and of
placing the hands of the person swearing
upon their altars, we derive the present
method of sanctifying every oath by the
attestation contained in the phrase "So
help me God," and the concluding form of
kissing the Holy Scriptures.

And now _ the question naturally occurs
as to what is the true intent of this obse-
cration, and what practical operation is ex-
pected to result from it. In other words,
what is the nature of a penalty attached to
an oath, and how is it to be enforced? When
the ancient Roman, in attesting with the
solemnity of an oath to the truth of what
he had just said or was about to say, concluded
with the formula, "May the gods destroy
me," it is evident that he simply meant to
say that he was so convinced of the truth

PENALTY

of what he had said that he was entirely
willing that his destruction by the gods
whom he had invoked should be the condi-
tion consequent upon his falsehood. He had
no notion that he was to become outlawed
among his fellow-creatures, and that it should
be not only the right, but the duty, of any
man to destroy him. His crime would have
been one against the Divine law, and subject
only to a Divine punishment.

In modern times, perjury is made a penal
offense against human laws, and its punish-
ment is inflicted by human tribunals. But
here the punishment of the crime is entirely
different from that inferred by the obsecration
which terminates the oath. The words "So
help me God," refer exclusively to the with-
drawal of Divine aid and assistance from the
jurator in the case of his proving false, and
not to the human punishment which society
would inflict.

In like manner, we may say of what are
called Masonic penalties, that they refer in
no case to any kind of human punishment;
that is to say, to any kind of punishment
which is to be inflicted by human hand or
instrumentality. The true punishments of
Masonry affect neither life nor limb. They
are expulsion and suspension only. But
those persons are wrong, be they mistaken
friends or malignant enemies, who suppose
or assert that there is any other sort of
penalty which a Mason recreant to his vows
is subjected to by the laws of the Order,
or that it is either the right or duty of any
Mason to inflict such penalty on an offending
brother. The obsecration of a Mason simply
means that if he violates his vows or betrays
his trust he is worthy of such penalty,; and
that if such penalty were inflicted on him it
would be but just and proper. "May I die,"
said the ancient, "if this be not true, or if I
keep not this vow." Not may any man
put me to death, nor is any man required to
put me to death, but only, if I so act, then
would I be worthy of death. The ritual
penalties of Masonry, supposing such to be,
are in the hands not of man, but of God, and
are to be inflicted by God, and not by man.

Bro. Fort says, in the 29th chapter of his
Early History and Antiquities of Freemasonry,
that "Penalties inflicted upon convicts of
certain grades during the Middle Ages, were
terrible and inhuman.

" The most cruel punishment awaited him
who broke into and robbed a Pagan temple.
According to a law of the Frisians, such
desecration was redressed by dragging the
criminal to the seashore and burying the body
at a point in the sands where the tide daily
ebbed and flowed." (Lex Frisian., Add. Sap.,
Tit. 12.)

"A creditor was privileged to subject
his delinquent debtor to the awful penalty
of having the flesh torn from his breast
and fed to birds of prey. Convicts were
frequently adjudged by the ancient Norse
code to have their hearts torn out." (Grimm,
Deutsche Bechts-A UerthUmer, p. 690. And

PENITENTIAL 651

for the following, see pp. 693 and 700.) " The
oldest death penalties of the Scandinavians
prescribed that the body should be exposed
to fowls of the air to feed upon. Sometimes
it was decreed that the victim be disem-
boweled, his body burnt to ashes and scat-
tered as dust to the winds. Judges of the
secret Vehmgericht passed sentences of death
as follows: 'Your body and flesh to the beasts
of the field, to the birds of the air, and to the
fishes in the stream.' The judicial executioner,
in carrying into effect this decree, severed the
body in twain, so that, to use the literal text,
'the air might strike together between the
two parts.' The tongue was oftentimes torn
out as a punishment. A law of the early
Roman Empire, known as ex Jure Orientis
Ccesareo, enacted that any person, suitor at
law or witness, having sworn upon the
evangelists, and proving to be a perjurer,
should have the tongue cut from its roots.
A cord about the neck was used symbol-
ically, in criminal courts, to denote that the
accused was worthy of the extreme penalty
of law by hanging or decapitation. When
used upon the person of a freeman, it signified
a slight degree of subjection or servitude."
(Pp. 318-320.)

Some eminent brethren of the Fraternity
insist that the penalty had its origin in the
manner in which the lamb was sacrificed
under the charge of the Captain of the Tem-
ple, who directed the priests: and said, "Come
and; cast lots." " Who is to slaughter? "
" Who is to sprinkle? " " Go and see if the
time for slaughter approaches?" "Is it
light in the whole East, even to Hebron? "
and when the priest said "Yes," he was di-
rected to "go and bring the lamb from the
lamb-chamber"; this was in the northwest
corner of the court. The lamb was brought
to the north of the altar, its head southward
and its face northward. The lamb was then
slaughtered; a hole was made in its side, and
thus it was hung up. The priest skinned it
downward until he came to the breast, then
he cut off the head, and finished the skinning;
he tore out the heart; subsequently he cleft
the body, and it became all open before him;
he took out the intestines, etc.; and the
various portions were divided as they had
cast lots. (The Talmud, Joseph Barclay,
LL.D.)

Pencil. In the English system this is
one of the working-tools of a Master Mason,
and is intended symbolically to remind us
that our words and actions are observed and
recorded by the Almighty Architect, to whom
we must give an account of our conduct
through life. In the American system the
pencil is not specifically recognized. The
other English working-tools of a Master
Mason are the skirrit and compasses.

In the French Rite "to hold the pencil,"
tener U crayon, is to discharge the functions
of a secretary dining the communication
of a lodge.

Penitential Sign. Called also the Sup-
plicatory Sign. It is the third sign in the

552 PENNSYLVANIA.

English Royal Arch system. It denotes
that frame of heart and mind without which
our prayers and oblations will not obtain
acceptance; in other words, it is a symbol
of humility.

Pennsylvania. [The early history pf
Freemasonry in this State is wrapped in
obscurity; the first mention of it as yet dis-
covered is in the Pennsylvania Gazette for
December 6-8, 1730, which contains the fol-
lowing: "As there are several Lodges of Free-
masons erected in this Province, and People
have lately been much amus'd with Conjec-
tures concerning them; we think the following-
account of Freemasonry from London will
not be unacceptable to our readers," and then
follows a Masonic catechism. Benjamin
Franklin, the editor of the paper, was not
then a Mason, but became one in the following
year, and makes frequent references to the
Craft in the Gazette, from which we learn that
he was appointed J. G. W. by Grand Master
Allen in June, 1732, and elected Grand Master
of this Grand Lodge of Pennsylvania in 1734.

From this it is quite plain that there were
Masonic Lodges in Pennsylvania in 1730 and
a Provincial Grand Lodge there in 1732, and
it seems fairly certain that these early Lodges
were formed by brethren from the Mother
Country acting on their own authority.

In 1743 Thomas Oxnard of Boston was
appointed by the Grand Master of England
to be Provincial Grand Master of all North
America, and in 1749 he appointed Benjamin
Franklin to be Provincial Grand Master of
Pennsylvania.

In 1755 there were three Lodges in Phila-
delphia, and in 1758 a Lodge was warranted
there by the "Ancients," followed by another
in 1761, and in 1764 authority was grant-
ed by the "Ancients" for forming a Provin-
cial Grand Lodge in Philadelphia, which in
1786 became the Grand Lodge of Pennsyl-
vania.— E. L. H.]

The Grand Chapter of Pennsylvania was
established in 1795. The Grand Chapter
was at first only an integral part of the
Grand Lodge, but in 1824 it became an
independent body, except so far as that
members of the Grand Lodge, who were
Royal Arch Masons, were declared to be
members of the Grand Chapter.

The Royal and Select degrees were for-
merly conferred in Pennsylvania by the
Chapters, but on October 16, 1847, a Grand
Council was organized.

A Grand Encampment, independent of
the General Grand Encampment of the
United States, was organized on February
16, 1814. On April 14, 1854, a Grand Com-
mandery was organized under the authority
of the Grand Encampment of the United
States, and in February, 1857, both of these
bodies united to form the present Grand
Commandery of Pennsylvania.

Pennsylvania Work. The method of
Entering, Passing, and Raising candidates
in the Lodges of Pennsylvania differs so
materially from that practised in the other

PENTACLE

States of the Union, that it cannot be con-
sidered as a part of the American Rite as first
taught by Webb, but rather as an inde-
pendent, Pennsylvania modification of the
York Rite of England. Indeed, the Pennsyl-
vania system of work much more resembles
the English than the American. Its ritual is
simple and didactic, like the former, and is
almost entirely without the impressive
dramatization of the latter. Bro. vaux, a
Past Grand Master of Pennsylvania, thus
speaks of the Masonic work of his State
with pardonable, although not with im-
partial, commendations: "The Pennsylvania
work is sublime from its simplicity. That
it is the ancient work is best shown con-
clusively, however, from this single fact,
it is so simple, so free from those displays
of modern inventions to attract the atten-
tion, without enlightening, improving, or
cultivating the mind. In this work every
word has its significance. Its types and
symbols are but the language in which truth
is conveyed. These are to T>e studied to be
understood. In the spoken language no
synonyms are permitted. In the ceremonial
no innovations are tolerated. In the ritual
no modern verbiage is allowed."

Penny. In the parable read in the Mark
Degree a penny is the amount given to each
of the laborers in the vineyard for his day's
labor. Hence, in the ritual, a penny a day
is said to be the wages of a Mark Master.
In several passages of the authorized version
of the New Testament, penny occurs as a
translation of the Greek, Srivipioy, which was
intended as the equivalent of the Roman
denarius. This was the chief silver coin of
the Romans from the beginning of the
coinage of the city to the early part of the
third century. Indeed, the name continued
to be employed in the coinage of the conti-
nental States, which imitated that of the
Byzantine empire, and was adopted by the
Anglo-Saxons. The specific value of each
of so many coins, going under the same name,
cannot be ascertained with any precision.
In its Masonic use, the penny is simply a
symbol of the reward of faithful labor. The
smallness of the sum, whatever may have
been its exact value, to our modern im-
pressions is apt to give a false idea of the
liberality of the owner. Dr. Lightfoot, in
his essay on a Fresh Revision of the New Testa-
ment, remarks: "It is unnecessary to ask
what impression the mention of this sum will
leave on the minds of an uneducated peasant
or shopkeeper of the present day. Even at
the time when our version was made, and
when wages Were lower, it must have seemed
wholly inadequate." However improper the
translation is, it can have no importance in
the Masonic application of the parable,
where the "penny" is, as has already been
said, only a symbol, meaning any reward or
compensation.

Pentacle, The. The "pentaculum Sat-
omonis," or magical pentafpha, not to be
confounded with Solomon's seal. The pea-

PENTAGON

tacle is frequently ref erred to in Hermetio
formulae, . , „ . „

Pentagon. A geometrical figure of live
sides and five angles. It is the third figure
from the exterior, in the camp of the Sublime
Princes of the Royal Secret, or Thirty-second
Degree of the Scottish Rite. In the Egyp-
tian Rite of Cagliostro, he constructed, with
much formality, an implement called the
"sacred pentagon," and which, beingdia-
tributed to his disciples, gave, as he affirmed,
to each one the power of holding spiritual
intercourse. . /•

Pentagram. From the Greek penis, nve;
and gramma, a letter. In the science of magic
the pentalpha is called the holy and mys-
terious pentagram. Eliphas Levi says (Dog.
et RUuel de la Haute Magie, ii., 55) that the
pentagram is the star of the Magians; it is
the sign of the word made flesh; and accord-
ing to the direction of its rays, that is, as it
points upward with one point or with two,
it represents the good or the evil principle,
order or disorder; the blessed lamb of Ormuzd
and of St. John, or the accursed god of Men-
el es; initiation or profanation; Lucifer or
Vesper; the morning or the evening star;
Mary or LiKth; victory or death; Bght or
darkness. (See Pentalpha.)

Pentalpha. The triple triangle, or the
pentalpha of Pythagoras, is so called from
the Greek *«««, pente, five, and o\*«, alpha,
the letter A, because in its configuration
» it presents the form of that letter
f\ in five different positions. It
v / \y was a doctrine of Pythagoras,
J\C\ that all things proceeded from
numbers, and the number five,
as being formed by the union of the first ode
and the first even, was deemed of peculiar
value; and hence Cornelius Agrippa says
(Philos. Oecuti.) of this figure, that, "by vir-
tue of the number five, it has great oommand
over evil spirits because of its five double
triangles and its five acute angles within and
its five obtuse angles without, so that this
interior pentangle contains in it many great
mysteries." The disciples of Pythagoras,
who were indeed its real inventors, placec
within each of its interior angles one of the
letters of the Greek word UTIEIA, or the
Latin one SALUS, both of which signify
health; and thus it was made the talisman of
health. They placed it at the beginning of
their epistles as a greeting to invoke secure
health to their correspondent. But its use
was not confined to the disciples of Pythago-
ras. As a talisman, it was employed all
over the East as a charm to resist evil spirits.
Mone says that it has been found m Egypt
on the statue of the god Anubis. Lord
Brougham says, in his Italy, that it was used
by Antiochus Epiphanes, and a writer in
Notes and queries (3 Ser., in., 511) says that

PEBAU

553

Notes ana queries (is ser., ix., on; aayo to«
he has found it on the coins of Lysimmachus
On old British and Gaulish coins it is often
seen beneath the feet of the sacred and
mythical horse, which was the ensign of the
ancient Saxons. The Druids wore it on their

sandals as a symbol of Deity, and hence the
Germans call the figure " Druttenf uss," a word
originally signifying Druid's foot, but which,
in the gradual corruptions of language, is now
made to mean Witehe's foot. Even at the
present day it retains its hold upon the minds
of the common people of Germany, and is
drawn on or affixed to cradles, thresholds of
houses, and stable-doors, to keep off witches
and elves. , • .

The early Christians referred it to the
five wounds of the Savior, because, when
properly inscribed upon the representation
of a human body, the five points win respec-
tively extend to and touch the side, the
two hands, and the two feet.

The Medieval Masons considered it a
symbol of deep wisdom, and it is found
among the architectural ornaments of most
of the ecclesiastical edifices of the Middle

^But as a Masonic symbol it peculiarly
claims attention from the fact that it forms
the outlines of the five-pointed star, which is
typical of the bond of brotherly love that
unites the whole Fraternity. It is in this
view that the pentalpha or triple triangle
is referred to in Masonic symbolism as
representing the intimate union which existed
between our three ancient Grand Masters,
and which is commemorated by the living
pentalpha at the closing of every Royal Arch
Ohapter.

Many writers have confounded the pen-
talpha with the seal of Solomon, or shield
of David. This error is almost inexcusable
in Oliver, who constantly commits it, because
his Masonic and archeologicai researches
should have taught him the difference,
Solomon's seal being a double, interlaced
triangle, whose form gives the outline of a
star of six points.

Perau, Gabriel Louis Calaore. A man
of letters, an Abb6, and a member of the
Society of the Sorbonne. He was born at
Semur. in Auxois, in 1700, and died at
Paris, March 31, 1767. De Feller (Biog.
Univ.) speaks of his uprightness and probity,
his frankness, and sweetness of disposition
which endeared him to many friends. Cer-
tainly, the only work which gives him a place
in Masonio history indicates a gentleness
and moderation of character with which we
can find no fault. In general literature, he
was distinguished as the continuator of
d'Avrigny's Vies des Hommes Utustres de la
France; which, however, a loss of sight pre-
vented him from completing. In 1742, he
published at Geneva a work entitled Le
Secret des Frdnc-Macons. This work at its
first appearance attracted much attention
and went through many editions, the title
being sometimes changed to a more attractive
one by booksellers. The Abbe Larudan
attempted to palm off his libelous and malig-
nant work on the Abbe Perau, but without
success; for while the work of Larudan is
marked with the bitterest malignity to the
Order of Freemasonry, that of Perau is simply

554

PERFECT

a detail o* the ceremonies and ritual of Ma-
sonry as then practised, under the guise of
friendship.
Perfect Ashlar. See Ashlar.
Perfect Initiates, Bite of. A name given
to the Egyptian Rite when first established
at Lyons by Caghostro.

Perfect Irish Master. (Parfait Maitre
Irlandais.) One of the degrees given in the
Irish Colleges instituted by Eamsay.
Perfect Lodge. See Just Lodge.
Perfect Master. (Mattre Parfait.) The
Fifth Degree in the Ancient and Accepted
Scottish Rite. The ceremonies of this degree
were originally established as a grateful trib-
ute of respect to a worthy departed brother.
The officers of the Lodge are a Master, who
represents Adoniram, the Inspector of the
Works at Mount Lebanon, and one Warden.
The symbolic color of the degree is green, to
remind the Perfect Master that, being dead in
vice, he must hope to revive in virtue. His
jewel is a compass extended sixty degrees, to
teach him that he should act within measure,
and ever pay due regard to justice and equity.
_ The apron is white, with a green flap; and
in the middle of the apron must be embroid-
ered or painted, within three circles, a cubical
stone, in the center of which the letter J is
inscribed, according to the old rituals; but
the Samaritan yod and he, according to the
ritual of the Southern Jurisdiction.

Delaunay, in his Thuileur de VEcossisme,
gives the Tetragrammaton in this degree, and
says the degree should more properly be called
Past Master, Ancien Mattre, because the Te
tragrammaton makes it in some sort the com

Slement of the Master's Degree. But the
etragrammaton is not foundin any of the
approved rituals, and Delaunay's theory falls
therefore to the ground. But besides, to com-
plete the Masters with this degree would be
to confuse all the symbolism of the Ineffable
degrees, which really conclude with the Four-
teenth.

Perfect Prussian. (Parfait Prussien.)
A degree invented at Geneva, in 1770, as a
second part of the Order of Noachites.

Perfect Stone. A name frequently given
to the cubic stone discovered in the Thirteenth
Degree of Perfection, the tenth of the In-

effable Series. It denotes Justice and firm-
ness, with all the moral lessons and duties in
which the mystic cube is calculated to in-
struct us.

Perfect Union, Lodge of. A Lodge at
Remies, m France, where the Rite of Elect
of Truth was instituted. (See Elect of Truth,
atte of.)

PERFECTION

Perfectlom The Ninth and last degree
of Feeler's Rite. (See Fessler, Bite of.)

Perfectionists. The name by which
Weishaupt first designated the Order which
he founded in Bavaria, and which he sub-
sequently changed for that of the Illumi-
nati.

Perfection, Lodge of. The Lodge in
which the Fourteenth Degree of the Ancient
and Accepted Scottish Rite is conferred.
In England and America this degree is called
Grand Elect Perfect and Sublime Mason,
but the French designate it Grand Scottish
Mason of the Sacred Vault of James VI., or
Grandjcossais de la Voute Sacree du Jacques
VI. This is one of the evidences— and a
very pregnant one— of the influence exercised
by the exiled Stuarts and their adherents on
the Masonry of that time in making it an
instrument for the restoration of James II.,
and then of his son, to the throne of Eng-
land._ 6
. This.degree, as concluding all reference
to tne first Temple, has been called the ulti-
mate degree of ancient Masonry. It is the
a lt Y " technically styled the In-
effable degrees, because their instructions
relate to the Ineffable word.

Its place of meeting is called the Sacred
Vault. Its principal officers are a Thrice
Puissant Grand Master, two Grand War-
dens, a Grand Treasurer, and Grand Secre-
tary. In the first organization of the Rite
in this country, the Lodges of Perfection
were called "Sublime Grand Lodges," and,
hence, the word "Grand" is still affixed to
the title of the officers.

The following mythical history is con-
nected with and related in this degree.

When the Temple was finished, the Masons
who had been employed in constructing it
acquired immortal honor. Their Order be-
came more uniformly established and regu-
lated than it had been before. Their cau-
tion and reserve in admitting new members
produced respect, and merit alone was re-
quired of the candidate. With these prin-
ciples instilled into their minds, many of the
Grand Elect left the Temple after its dedi-
cation, and, dispersing themselves among the
neighboring nations, instructed all who
applied and were found worthy in the sublime
degrees of Ancient Craft Masonry.

The Temple was completed m the year
of the world 3000. Thus far, the wise King
of Israel had behaved worthy of himself,
and gamed universal admiration; but in
process of time, when he had advanced in
years, his understanding became impaired;
ne grew deaf to the voice of the Lord, and
,8trangely irregular in his conduct,
mud of havmg erected an edifice to his
Maker, and intoxicated with his great power,
Plul}Sed into all manner of licentiousness
and debauchery and -profaned the Temple,
by offering to the idof Moloch that incense
which should have been offered only to the
living God.

The Grand Elect and Perfect Masons

PERFECTION

PERJURY

555

saw this, and were sorely, grieved, afraid
that his apostasy would end in some dread-
ful consequences, and bring upon them
those enemies whom Solomon had vam-
gloriously and wantonly defied. The people,
5opying the vices and. follies of their King,
became proud and idolatrous, and neglected
toe worship of the true God for that of

ldAs an adequate punishment for thfe de-
fection, God inspired the heart of Nebu-
chadnezzar, King of Babylon, to take venge-
ance on the kingdom of Israel. This prince
sent an army with Nebuzaradan, Captain
of the Guards, who entered Jtidah with fire
and sword, took and sacked the city of
Jerusalem, razed its walls, and destroyed the
Temple. The people were carried captive
to Babylon, and the conquerors took with
them all the vessels of silver and gold. 1ms
happened four hundred and seventy years,
six months, and ten days after its dedica-

tl0When, in after times, the princes of Chris-
tendom entered into a league to free the
Holy Land from the oppression of the infidels,
the good and virtuous Masons, anxious for
the success of so pious an undertaking, volun-
tarily offered their services to the confederates,
on condition that they should be permitted
a chief of their own election, which was
granted; they accordingly rallied under their
standard and departed. , , ,

The valor and fortitude of these elected
knights was such that they were admired by,
and took the lead of, all the princes of Jeru-
salem, who, believing that their mysteries
inspired them with courage and fidelity in
the cause of virtue and religion, became
desirous of being initiated. Upon being
found worthy, their desires were complied
with; and thus the royal art, meeting the
approbation of great and good men, be-
came popular and honorable, was diffused
through their various dominions, and has
continued to spread through a succession
of ageB to the present day. .

The symbolic color of this degree m red
•—emblematic of fervor, constancy, and assi-
duity. Hence, the Masonry of this degree
was formerly called Red Masonry on the
Continent of Europe. .

The jewel of the degree is a pair of com-
passes extended on an arc of ninety degrees,
surmounted by a crown, and with a sun m
the center. In the Southern Jurisdiction
the sun is on one side and a five-pointed
star on the other.

The apron is white with red flames, bor-
dered with blue, and having the jewel painted
on the center and the stone of foundation

°npcrf ec&on, Bite of. In 1754, the Cheva-
lier de Bonneville established a Chapter of
the high degrees at Paris, in the College of
Jesuits of Clermont, hence called the Chapter
of Clermont. The Bystem of Masonry he
there practised received the name of the Kite
of Perfection, or Rite of Heredom. The

College of Clermont was, says Rebold (Hist.
deSG. L., 46), the asylum of the adherents of
the house of Stuart, and hence the Rite is to
some extent tinctured with Stuart Masonry.
It consisted of twenty-five degrees, as follows:
1. Apprentice; 2. Fellow-Craft; 3. Master;
4. Secret Master; 5. Perfect Master; 6. In-
timate Secretary; 7. Intendant of the Build-
ing; 8. Provost and Judge; 9. Elect of Nine;
ia Elect of Fifteen; 11. Illustrious Elect,
Chief of the Twelve Tribes; 12. Grand Master
Architect; 13. Royal Arch; 14. Grand, Elect,
Ancient, Perfect Master; 15. Knight of the
Sword; 16. Prince of Jerusalem; 17. Knight
of the East and West; 18. Rose Croix Knight;
19. Grand Pontiff; 20. Grand Patriarch; 21.
Grand Master of the Key of Masonry; 22.
Prince of Libanus; 23. Sovereign Prince Adept
Chief of the Grand Consistory; 24. Illustrious
Knight, Commander of the Black and White
Eagle; 25. Most Illustrious Sovereign Prince
of Masonry, Grand Knight, Sublime Com-
mander of the Royal Secret. It will be
seen that the degrees of this Rite are the same
as those of the Council of Emperors of the
East and West, which was established four
years later, and to which the Chapter of
Clermont gave way. Of course, they are
the same, so far as they go, as those of the
Ancient and Accepted Scottish Rite which
succeeded the Council of Emperors. ,

The distinguishing principle of this Rite is,
that Freemasonry was derived from Tem-
plarism, and that consequently every Free-
mason was a Knight Templar. It was there
that the Baron von Hund was initiated,

and from it, through him, proceeded the Rite
of Strict Observance; although he discarded
the degrees and retained only the Templar
ttiGorv

Perignan. When the Elu degrees were
first invented, the legend referred to an un-
known person, a tiller of the soil, to whom
King Solomon was indebted for the informa-
tion which led to the discovery of the crafts-
men who had committed the crime recorded
in the Third Degree. This unknown person,
at first designated as "l'inconnu," afterward
received the name of Perignan, and a degree
between the elu of nine and the elu of fifteen
was instituted, which was called the Elu of
Perignan," and which became the Sixth De-
gree of the Adonhiramite Rite. The deriva-
tion or radical meaning of the word is un-
known, but it may contain, as do many other
words in the high degrees, a reference to the
adherents, or to the enemies, of the exiled
house of Stuart, for whose sake several of
these degrees were established. (See alect of

Periods of the Grand Architect. See

Six Periods. . . , ,

Perjury. In the municipal law perjury is
defined to be a wilful false swearing to a ma-
terial matter, when an oath has been admin-
istered by lawful authority. The violation
of vows or promissory oaths taken before one
who is not legally authorized to administer
them, that is to say, one who is not a magie-

556

PERNETTI

PERSECUTIONS

^iMttlrS^S^^I^" /-etti, be^ hi. Masonic
law; but the moral sense oj raSffldoSS fc^** A^0.*' , ™&»* seve^ other
assent to such a doctrine, and considers per-
jury, as the root of the word indicates, tte
doing of that which one has sworn not to do
or the omrtting to do that which he has sworn
to do. The old Romans seem to have taken
a sensible view of the crime of perjury.
Among them oaths were not often adminis-
tered, and, in general, a promise made
under oath had no more binding power in a
court of justice than it would have had with-
out the oath. False swearing was with them
a matter of conscience, and the person who
was guilty of it was responsible to the Deity
aione I he violation of a promise under oath

Swl^ °rln0t ™^ ««» a form was con-
sidered alike, and neither was more liable to
human punishment than the other. But

u . — . o— ™> severs* oiner

Masonic degrees, and to him is attributed the
authorship of the degree of Knight of the Sun,
now occupying the twenty-eighth place in the
Ancient and Accepted ScottisTlU^. Hewal
a very learned man and a voluminous writer
of versatile talents, and published numerous
works on mythology, the fine arts, theology,
geography, philosophy, and the mathematicai
sciences, besides some translations from the

the fyeWSba a* °*' * DM*hi,V» 5n

th&VPP?^*1: J* a, 8"™«Wcal sense,
that which is upright and erect, leaning nei-
ther one way nor another. In a figurative
and symbolic sense, it conveys the significa-
tion of Justice, Fortitude, PrudencVand
lemperance. Justice, that leans to no side
perjury wa7n"oT temSTto 'be without no a^m °f ^ fortitude, that yieMs to
Wnd of punishment. Cicero .expressed the Z^hf^/*^1 .W1106' ^ everJ)ur-
Roman sentiment when he sal ^iurii SSL*!? S*wght path of «d Tem-

Ptena divina exitium: hunTanaXlecu^X Sn' ^ n°* f°r appetite nor

^^t^ everv
accompanied by an execration S annUt^ ^ md!™* thmS, has been subjected
God to punish the swearer snouKffi v t V* SU8P1010Jn' to nusinterpretation. and
his oath" "In the c^JSs^'^jJtjt^-^^011' .Like *urck, it
Archbishop Sharp, "there mav V™ VnS ^ lts S^?1*', wh°. hy their devotion
made to (fad's Xe^yet SttS 3?£ fed SS?™* W Vindicated ite

Sutes S'tKiy tsus LiXh SW- w*** s^

hath braved God Almighty, and I hath to effect h«X k 6 on th? Institution can

toldWrntohisfa^rh-Lwas fore^woS pe«ecutions-not because

should desire no mercv " foresworn he there was not the will, but because the power

It is not right thus to seek to restrict God' J HnrS^60^6 was want[n8— all the pereecu-
mercy.buttfetsanbenodoubtSthe^t ™^ ^-^Sf801?? \ave^ for the ™°st
tlement of the crime ]fe Tmore ^tK th^ ^V^iS^^ ^ the Chureh-
with man. Freemasons loo? taMfiitS 1 JSW£t^2^^^!l',^fa^'^
what is called the it advocation Magazine (1851, p. 141),

of God's ymvJ^^S^^^S^lJ^l^1^ architectural monuments of ail

vow, should hTever vio\TitT^~ ^aSFthT^hW"" °f Ma80¥°
ance is confined to the conWnt .n^T spue* ana ,tne Church of Rome owes the
famy which Xfor^wearer S £ -het cathedrals, her

Bora at Roanne, in FranceTto 1716 A?an* of foV^J^JL k °t u Wlaec ^ter-builders
early age he joined the BenSctines but In Sf SSSf a»es' she ^ been for four centuries
1765 allied, 'with tw^tySS&fte a tfcfcrX^ *° the PnnCiple? mculcated ^

bSf disced °wSh ttfoSdSftft' JS** the " *■ ~

paired to BeX ^Cri^^ raM,1 Freemasons in the fifteenth, six-
made him his librarian InTsW & w*\uand s^teenth centuries, we may

the mystical theories of SwXborttnd ^ TOu^c^W^faa>D^
hshed a translation of his Wonders of S ;<£Lll\ t October of that year, a crowd
and Hell. He then repah-edto AvS HwJSES 'ant f^os, whose zeal had been en-
where, under the influence^ of toS C^ttfc^r^
borgian views, he established an MiSmTrf S' t?5 mto a house m Amsterdam,
muminati,ba^donthe& y.,^ to be held

of Masonry, to which he added a mvsticSo»P m^ntf ^ ^ t j the i'}rnlture and orna-
whieh he called the Tn^Mason ^Thfe Rite Wwfn„ L +k L°dge,' Th? States General,

PERSECUTIONS

edict, to meet at a private house, the members
were arrested and brought before the Court of
Justice. Here, in the presence of the whole
city, the Masters and Wardens defended
themselves with great dexterity; and while
acknowledging their inability to prove the
innocence of their Institution by a public ex-
posure of their secret doctrines, they freely
offered to receive and initiate any person ia
the csonfidence of the magistrates, and who
could then give them information upon which
they might depend, relative to the true de-
signs of the Institution. The proposal was
acceded to, and the town clerk was chosen.
He was immediately initiated, and his report
so pleased his superiors, that all the magis-
trates and principal persons of the city be-
came members and zealous patrons of the
Order.

In France, the fear of the authorities that
the Freemasons concealed, within the re-
cesses of their Lodges, designs hostile to the
government, gave occasion to an attempt, in
1737, on the part of the police, to prohibit the
meeting of the Lodges. But this unfavorable
disposition did not long continue, and the last
instance of the interference of the government
with the proceedings of the Masonic body was
in June, 1745, %hen the members of a Lodge,
meeting at tie Hotel de Soissons, were dis-
persed, their furniture and jewels seized, and
the landlord amerced in a penalty of three
thousand livres.

The persecutions in Germany were owing
to a singular cause. The malice of a few
females had been excited by their disap-
pointed curiosity. A portion of this disposi-
tion they succeeded in communicating to the
Empress, Maria Theresa, who issued an order
for apprehending all the Masons in Vienna,
when assembled m their Lodges. The meas-
ure was, however, frustrated by the good
sense of the Emperor, Joseph I., wno was him-
self a Mason, and exerted his power in pro-
tecting his brethren.

The persecutions of the church in Italy,
and other Catholic countries, have been the
most extensive and most permanent. On the
28th of April, 173$ Pope Clement XII. issued
the famous bull against Freemasons whose
authority is still in existence. In this bull,
the Roman Pontiff says, "We have learned,
and public rumor does not permit us to doubt
the truth Of the report, that a certain society
has been formed, under the name of Free-
masons, into which persons of all religions and
all sects are indiscriminately admitted, and
whose members have established certain laws
which bind themselves to each Other, and
which, in particular, compel their members,
under the severest penalties, by virtue of an
oath taken on the Holy Scriptures, to pre-
serve an inviolable secrecy in relation to every
thing that passes in their meetings." The
bull goes on to declare, that these societies
have become suspected by the faithful, and
that they are hurtful to the tranquillity of
the state and to the safety of the soul; and
after making use of the now threadbare argu-

PERSECUTIONS 557

ment, that Jf the actions of Freemasons were
irreproachable, they would not so carefully
conceal them from the light, it proceeds to
enjoin all bishops, superiors, and ordinaries
to punish the Freemasons "with the penalties
which they deserve, as people greatly sus-
pected of heresy, having recourse, if necessary,
to the secular arm."

What this delivery to the secular arm means,
we are at no loss to discover, from the inter-
pretation given to the bull by Cardinal Firrao
in his edict of publication in the beginning of
the following year, namely, "that no person
shall dare to assemble at any Lodge of the said
society, nor be present at any of their meet-
ings, under pain of death and confiscation of
goods, the said penalty to be without hope of
pardon."

The bull of Clement met in France with no
congenial spirits to obey it. On the con-
trary, it was the subject of universal con-
demnation as arbitrary and unjust, and the
parliament of Paris positively refused to en-
roll it. But in other Catholic countries it was
better respected. In Tuscany the persecu-
tions were unremitting. A man named Cru-
deli was arrested at Florence, thrown into the
dungeons of the Inquisition, subjected to tor-
ture, and finally sentenced to a long impris-
onment, on the charge of having furnished an
asylum to a Masonic Lodge. The Grand
Lodge of England, upon learning the circum-
stances, obtained his enlargement, and sent
him pecuniary assistance. Francis de Lor-
raine, who had been initiated at The Hague
in 1731, soon after ascended the grand ducal
throne, and one of the first acts of his reign
was to liberate all the Masons who bad been
incarcerated by the Inquisition; and still
further to evince his respect for the Order, he
personally assisted in the constitution of sev-
eral Lodges at Florence, and in other cities of
his dominions.

The Other sovereigns of Italy were, how-
ever, more obedient to the behests of the holy
father, and persecutions continued to rage
throughout the peninsula. Nevertheless, Ma-
sonry continued to flourish, and in 1751, thir-
teen years after the emission of the bull of
prohibition, Lodges were openly in existence
m Tuscany, at Naples, and even in the "eter-
nal city" itself.

The priesthood, whose vigilance had abated
under the influence of time, became once more
alarmed, and an edict was issued in 1751 by
Benedict XIV., who then occupied the papal
chair, renewing and enforcing the bull which
had been fulminated by Clement.

This, of course, renewed the spirit of per-
secution. In Spain, one Tournon, a French-
man, was convicted of practising the rites of
Masonry, and after a tedious confinement in
the dungeons of the Inquisition, he was finally
banished from the kingdom.

In Portugal, at Lisbon, John Coustos, a
native of Switzerland, was still more severely
treated. He was subjected to the torture,
and suffered so much that he was unable to
move bis limbs for three months. Coustos,

558

PERSEVERANCE

with two companions of his reputed crime, was
sentenced to the galleys, but was finally re-
leased by the interposition of the English am-
bassador. .

In 1745, the Council of Berne, in Switzer-
land, issued a decree prohibiting, under the
severest penalties, the assemblages of Free-
masons. In 1757, in Scotland, the Synod of
Sterlingadopted a resolution debarring all ad-
hering TVeemasons from the ordinances of re-
ligion. And, as if to prove that fanaticism is
everywhere the same, in 1748 the Divan at
Constantinople caused a Masonic Lodge to be
demolished, its jewels and furniture seized,
and its members arrested. They were dis-
charged upon the interposition of the English
minister; Dut the government prohibited the
introduction of the Order into Turkey.

America has not been free from the blighting
influence of this demon of fanaticism. But the
exciting scenes of anti-Masonry are too recent
to be treated by the historian with coolness or
impartiality. The political party to which
this spirit of persecution gave birth was the
most abject in its principles, and the most
unsuccessful in its efforts, of any that our
times have seen. It has passed away; the
clouds of anti-Masonry have been, we trust,
forever dispersed, and the bright sun of Ma-
sonry, once more emerging from its tempo-
rary eclipse, is beginning to bless our landwith
the invigorating heat and light of its meridian
rays.

Perseverance. A virtue inculcated; by a
peculiar symbol in the Third Degree, m ref-
erence to the acquisition of knowledge, and es-
pecially the knowledge of the True Word.
(See Patience.)

Perseverance, Order of. An Adoptive
Order established at Paris, in 1771, by several
nobles and ladies. It had but little of the
Masonic character about it; and, although at
the time of its creation it excited considerable
sensation, it existed but for a brief period.
It was instituted for the purpose of rendering
services to humanity. Ragon says (Tuileur
Gen., p. 92) that there was kept in the archives
of the Order a quarto volume of four hundred
leaves, in which was registered all the good
deeds of the brethren and sisters. This vol-
ume is entitled Livre d'Honneur de I'Ordre de
la Perseverance. Ragon intimates that this
document is still in existence. Thory (Fon-
dationG. 0., p. 383) says that there was much
mystification about the establishment of the
Order in Paris. Its institutors contended
that it originated from time immemorial in
Poland, a pretension to which the King of
Poland lent his sanction. Many persons of
distinction, and among them Madame de
Genlis, were deceived and became its mem-
bers.

Persia. Neither the Grand Lodge of Eng
land, nor any other of the European Powers,
seem ever to have organized Lodges in the
kingdom of Persia; yet very strange and some-
what incomprehensible stories are told by
credible authorities of the existence either of
the Masonic institution, or something very

PERSIA

much like it, in that country. In 1808, on
November 24th, Askeri Khan,the Ambassa-
dor of Persia near the court of France, was re-
ceived into the Order at Paris by the Mother
Lodge of the Philosophic Scottish Rite, on
which occasion the distinguished neophyte
presented his sword, a pure Damascus blade, '
to the Lodge, with these remarks "I promise
you, gentlemen, friendship, fidelity, and es-
teem. I have been told, and I cannot doubt
it, that Freemasons were virtuous, charitable,
and full of love and attachment for their sov-
ereigns. Permit me to make you a present
worthy of true Frenchmen. Receive this
sabre, which has served me in 'twenty-seven
battles. May this act of homage convince
you of the sentiments with which you have in-
spired me, and of the gratification that I feel
in belonging to your Order." The Ambassa-
dor subsequently seems to have taken a great
interest in Freemasonry while he remained in
France, and consulted with the Venerable of
the Lodge on the subject of establishing a
Lodge at Ispahan. This is the first account
that we have of the connection of any inhabi-
tant of Persia with the Order. Thory, who
gives this account (Act. LaL, i., 237), does not
tell us whether the project of an Ispahan
Lodge was ever executed. But it is probable
that on his return home the Ambassador in-
troduced among his friends some knowledge of
the Institution, and impressed them with a
favorable opinion of it. At all events, the Per-
sians in later times do not seem to have been
ignorant of its existence.

Mr. Holmes, in his Sketches on the Shores of
the Caspian, gives the following as the Persian
idea of Freemasonry:

"In the morning we received a visit from
the Governor, who seemed rather a dull per-
son, though very polite and civil. He asked a
great many questions regarding the Feramoosh
Khoneh, as they called the Freemasons' Hall
in London; which is a complete mystery to all
the Persians who have heard of it. Very often,
the first question we have been asked is,
'What do they do at the Feramoosh Khoneh?
What is it? ' They generally believe it to be a
most wonderful place, where a man may ac-
quire in one day the wisdom of a thousand
years of study; but every one has his own pe-
culiar conjectures concerning it. Some of
the Persians who went to England became
Freemasons; and their friends complain that
they will not tell what they saw at the Hall,
and cannot conceive why they should all be so
uncommunicative."

And now we have, from the London Free-
mason (June 28, 1873), this further account;
but the conjecture as to the time of the intro-
duction of the Order unfortunately wants
confirmation:

"Of the Persian officers who are present in
Berlin pursuing military studies and making
themselves acquainted with Prussian military
organization and arrangements, one belongs
to the Masonic Order. He is a Mussulman.
I He seems to have spontaneously sought recog-
I nition as a member of the Craft at a Berlin

PERSIAN

Lodge, and his claim was allowed only after
such an examination as satisfied the brethren
that he was one of the brethren. From the
statement of this Persian Mason it appears
that nearly all the members of the Persian
Court belong to the mystic Order, even as
German Masonry enjoys the honor of count-
ing the emperor and crown prince among its
adherents. The appearance of this Moham-
medan Mason in Berlin seems to have excited
a little surprise among some of the brethren
there, and the surprise would be natural
enough to persons not aware of the extent to
which Masonry has been diffused over the
earth. Account for it as one may, the truth is
certain that the mysterious Order was estab-
lished in the Orient many ages ago. Nearly
all of the old Mohammedan buildings in India,
such as tombs, mosques, etc., are marked
with the Masonic symbols, and many of these
structures, still perfect, were built in the time
of the Mogul Emperor Akbar, who died in
1605. Thus Masonry must have been intro-
duced into India from Middle Asia by the
Mohammedans hundreds of years ago."

Since then there was an initiation of a Per-
sian in the Lodge Clemente Amitifi at Paris.
There is a Lodge at Teheran, of which many
native Persians are members.

Persian Philosophical Kite. A Rite
which its founders asserted was established in
1818, at Erzerum, in Persia, and which was in-
troduced into France in the year 1819. It
consisted of seven degrees, as follows: 1. Lis-
tening Apprentice; 2. Fellow-Craft, Adept,
Esquire of Benevolence; 3. Master, Knight of
the Sun: 4. Architect of all Rites, Knight of
the Philosophy of the Heart; 5. Knight of
Eclecticism and of Truth: 6. Master Good
Shepherd; 7. Venerable Grand Elect. This
Rite never contained many members, and has
been long extinct.

Personal Merit. "All preferment among
Masons is grounded upon real worth and per-
sonal merit only, that so the Lords may be well
served, the Brethren not put to shame, nor the
Royal Craft despised. Therefore no Master
or Warden is chosen by seniority, but for his
merit." Charges of 1723. (Constitutions, 1723,
p. 51.)

Peru. Freemasonry was first introduced
into Peru about the year 1807, during the
French invasion, and several Lodges worked
until the resumption of the Spanish authority
and the Papal influence, in 1813, when then*
existence terminated. In 1825, when the in-
dependence of the republic, declared some
years before, was completely achieved, several
Scottish Rite Lodges were established, first at
Lima and then at other points, by the Grand
Orient of Colombia. A Supreme Council of
the Ancient and Accepted Rite was instituted
in 1830. In 1831 an independent Grand
Lodge, afterward styled the Grand Orient of
Peru, was organized by the Symbolic Lodges
in the republic. Political agitations have,
from time to time, occasioned a cessation of
Masonic labor, but both the Supreme Council
and the Grand Orient are now in successful

PETITION 559

operation. The Royal Arch Degree was in-
troduced in 1852 by the establishment of a
Royal Arch Chapter at Callao, under a War-
rant granted by the Supreme Chapter of Scot-
land. ,

Petition for a Charter. The next step in
the process of organizing a Lodge, after the
Dispensation has Deen granted by the Grand
Master, is an application for a Charter or War-
rant of Constitution. The application may
be, but not necessarily, in the form of a peti-
tion. On the report of the Grand Master,
that he had granted a Dispensation, the Grand
Lodge, if the new Lodge is recommended by
some other, generally the nearest Lodge, will
confirm the Grand Master's action and grant
a Charter; although it may refuse to do so,
and then the Lodge will cease to exist. Char-
ters or Warrants for Lodges are granted only
by the Grand Lodge in America, Ireland and
Scotland. In England this great power is
Vested in the Grand Master. The Consti-
tutions of the Grand Lodge of England say
that "every application for a Warrant to hold
a new Lodge must be, by petition to the Grand
Master, signed by at least seven regularly
registered Masons." Although, in the United
States, it is the general usage that a Warrant
must be preceded by a Dispensation, yet there
is no general law which would forbid the "
Grand Lodge to issue a Charter in the first
place, no Dispensation having been previously
granted.

The rule for issuing Charters to Lodges pre-
vails, with no modification in relation to grant-
ing them by Grand Chapters, Grand Councils,
or Grand Commanderies for the bodies subor-
dinate to them.

Petition for a Dispensation. When it
is desired to establish a new Lodge, applica-
tion by petition must be made to the Grand
Master. This petition ought to be signed by
at least seven Master Masons, and be recom-
mended by the nearest Lodge; and it should
contain the proposed name of the Lodge and
the names of the three principal officers. This
is the usage of America; but it must be re-
membered that the Grand Master's preroga-
tive of granting Dispensations cannot be
rightfully restricted by any law. Only,
should the Grand Master grant a Dispensa-
tion for a Lodge which, in its petition^ had not
complied with these prerequisites, it is not
probable that, on subsequent application to
the Grand Lodge, a Warrant of Constitution
would be issued.

Petition for Initiation. According to
American usage any person who is desirous of
initiation into the mysteries of Masonry must
apply to the Lodge nearest to his place of
residence, by means of a petition signed by
himself, and recommended by at least two
members of the Lodge to which he applies.
The application of a Mason to a Chapter.
Council, or Commandery for advancement
to higher degrees, or of an unaffiliated Ma-
son for membership in a Lodge, is also
called a petition. For the rules that govern
the disposition of these petitions, see Dr.

560 PEUVRET

PHARISEES

Mackey's Text Book of Masonic Jurisprudence,
Book I., ch. ii.

Peuvret, Jean Eustache. An usher of
the parliament of Paris, and Past Master of
the Lodge of St. Pierre in Martinico, and af-
terward a dignitary of the Grand Orient at
France. Peuvret was devoted to Hermetic
Masonry, and acquired some reputation by
numerous compilations on Masonic subjects.
During his life he amassed a valuable library
of mystical, alchemical, and Masonic books,
and a manuscript collection of eighty-one
degrees of Hermetic Masonry in six quarto
volumes. He asserts in this work that the
degrees were brought from5England and Scot-
land; but this Thory (Act. Lot., L, 205) denies,
and says that they were manufactured in
Paris. Peuvret's exceeding seal without
knowledge made him the victim of every char-
latan who approached him. He died at Paris
in 1800.

Phalnoteletlan Society. (Sociite Phaln-
ot&ete.) A society founded at Paris, in 1840,
by Louis Theodore Juge, the editor of the
Globe, composed of members of all rites and
degrees, for the investigation of all non-politi-
cal secret associations of ancient and modern
times. The title is taken from the Greek, and
signifies literally the society of the explainers
of the mysteries of initiation-
Phallic Worship. The Phallus was a
sculptured representation of the membrum
virile, or male organ of generation; and the
worship of it is said to have originated in
Egypt, where, after the murder of Osiris by
Typhon, which is symbolically to be explained
as the destruction or deprivation of the sun's
light by night, Isis, his wife, or the symbol of
nature, in the search for his mutilated body, is
said to have found all the parts except the
organs of generation, which myth is simply
symbolic of the fact that the sun having set,
its fecundating and invigorating power had
ceased. The Phallus, therefore, as the symbol
of the male generative- principle, was very
universally venerated among the ancients, and
that too as a religious rite, without the slight-
est reference to any impure or lascivious appli-
cation.

As a symbol of the generative principle of
nature, the worship of the Phallus appears to
have been very nearly universal. In the mys-
teries it was carried in solemn procession.
The Jews, in their numerous deflections into
idolatry, fell readily into that of this symbol.
And they did this at a very early period of
their history, for we are told that even in the
time of the Judges (Jud. iii. 7) they "served
Baalim and the groves." Now the word trans-
lated, here and elsewhere, as groves, is in the
original Asfierah, and is by all modern inter-
preters supposed to mean a species of Phallus.
Thus Movers (Phdniz., p. 56) says that Ash-
erah is a sort of Phallus erected to the telluric
goddesB Baaltes, and the learned Holloway
(.Originals, i., 18) had long before come to the
same conclusion.

But the Phallus, or, as it was called among
the Orientalists, the Lingam, was a represen-

tation of the male principle only. To perfect
the circle of generation, it is necessary to ad-
vance one step farther. Accordingly we find
in the Cteis of the Greeks, and the Font" of the
Indians, a symbol of the female generative
principle of coextensive prevalence with the
Phallus. The Cteis was a circular and con-
cave pedestal, or receptacle, on which the
Phallus or column rested, and from the center
of which it sprang.

The union of these two, as the generative
and the producing principles of nature, in one
compound figure, was the most usual mode of
representation. And here, I think, we un-
doubtedly find the remote origin of the point
within a circle, an ancient symbol which was
first adopted by the old sun-worshipers, and
then by the ancient astronomers, as a sym-
bol of .the sun surrounded by the earth or the
universe — the sun as the generator and the
earth as the producer^-and afterward modified
in its signification and incorporated into
the symbolism of Freemasonry. (See Point
within a Circle.)

Phallus. Donegan says from an Egyptian
or Indian root. (See Phallic Worship.)

Pharaxal. A significant word in the high
degrees, and there said, in the old rituals,
to signify "we shall all be united," Belaunay
gives it as pharos kol, and says it means "all
is explained." If it is derived from S^B,
and the adverbial ?p, kol, "altogether," it
certainly means not to be united, but to be
separated, and has the same meaning as its
cognate polkal. This incongruity in the words
and then* accepted explanation has led Bro.
Pike to reject them both from the degree in
which they are originally found. And it is
certain that the radical pal and phar both have
everywhere in Hebrew the idea of separation.
But my reading of the old rituals compels me
to believe that the degree in which these
words are found always contained an idea
of separation and subsequent reunion. It
is evident that there was either a blunder in
the original adoption of the word pharaxal,
or more probably a cortuption by subsequent
copyists. I am satisfied that the ideas of
division, disunion, or separation, and of sub-
sequent reunion, are correct; but I am equally
satisfied that the Hebrew form of this word is
wrong.

Pharisees. A school among the Jews
at the_ time of Christ, so called from the
Aramaic Peruskitn, Separated, because they
held themselves apart, from the rest of
the nation. They claimed to have a mys-
terious knowledge unknown to the mass of
the people, and pretended to the exclusive
possession of the true meaning of the Scrip-
tures, by virtue of the oral law and the
secret traditions which, having been received
by Moses on Mount Sinai, had been trans-
mitted to successive generations of initiates.
They are supposed to have been essentially
the same as the Assideans or Chasidim. The
character of their organization is interesting
to the Masonic student. They held a secret
doctrine, of which the dogma of the resurrec-

PHOENICIA

tion was an important feature; they met in
sodalities or societies, the members of which
called themselves ehabirini, fellows or asso-
ciates; and they styled all who were outside
of their mystical association, yam hanaretz,
or people of the land. ... ,

Phoenicia. The Latinized form of the
Greek Phoinikia, from <M«I, a palm, be-
cause of the number of palms anciently,
but not now, found in the country. A
tract of country on the north of Palestine,
along the shores of the Mediterranean,, of
which Tyre and Sidon were the principal
cities. The researches of Gesenius and
other modern philologers have confirmed the
assertions of Jerome and Augustine, that
the language spoken by the Jews and the
Phoenicians was almost identical; a statement
interesting to the Masonic student as giving
another reason for the bond which existed be-
tween Solomon and Hiram, and between
the Jewish workmen and their f eltow-tafcorers
of Tyre, in the construction of the Temple

(See Tyre-i , , .. . . .

Philadelphia. Placed on the imprint
of some Masonic works of the last century
as a pseudonym of Paris. . .

Phlladelphians, Bite of the. See Pnmi-

Philadelphes, Lodge of the. The name
of a Lodge at Narbonne, in France, in which
the Primitive Rite was first instituted ; whence
it is sometimes called the "Rite of the Phua-
delphians." (See Primitive Rite.)

Philalethes, Bite of the. Called also
the Seekers of Truth, although the word
literally means Friends of Truth. It was a
Rite founded in 1773 at Paris, m the Lodge of
Amis Reunis, by Savalette de Langes, keeper
of the Royal Treasury, with whom were
associated the Vicomte de Tavannes, Court
de Gebelin, M. de Sainte-Jamos, the President
d'Hericourt, and the Prince of Hesse. The
Rite, which was principally founded on the
system of Martinism, did not confine itself
to any particular mode of instruction, but m
its reunions, called "convents," the members
devoted themselves to the study of all kinds
of knowledge that were connected with the
occult sciences, and thus they welcomed to
their association all who had made them-
selves remarkable by the singularity ot the
novelty of their opinions, such as eaghostro,
Mesmer, and Saint Martin. It was divided
into twelve classes or chambers of instruction.
The names of these classes or degrees were as
follows: 1. Apprentice; 2. Fellow-Craft; 3.
Master; 4. fleet; 5. Jcottish Master; 6.
Knight of the East; 7. Rose Croix; 8. Knight
of the Temple; 9. Unknown Philosopher ; 10.
Sublime Philosopher; 11. Initiate; 12. Phila-
lethes, or Searcher after Truth. The first
Bix degrees were called Petty, and the last
six High Masonry. The Rite did not increase

PHILOSOPHER

561

very rapidly ; nine years after its institution,
it counted only twenty Lodges in France and
in foreign countries which were of its obedi-
ence. In 1785 it attempted a radical reform
ia Masonry, and for this purpose invited the

most distinguished Masons of all countries
to a congress at Paris. But the project failed,
and Savalette de Langes dying m 1788, the
Rite, of which he alone was the soul, ceased
to exist, and the Lodge of Amis Reunis was

dissolved. , „, -r. , „ mav.

Philip IV. Surnamed "le Bel," or "the
Fair," who ascended the throne of France
in 1285. He is principally distinguislied in
history on account of his persecution of the
Knights Templar. With the aid of his willing
instrument. Pope Clement V., he succeeded
in accomplishing the overthrow of the Order.
He died in 1314, execrated by his subjects,
whose hearts he had alienated by the cruelty,
avarice, and despotism of his administra-

tl0philipplan Order. Finch gives this as the
name of a secret Order instituted by King
Philip "for the use only of his first nobility
and principal officers, who thus formed a select
and secret council in which he could implicitly
confide." It has attracted the attention of
no other Masonic writer, and was probably
no more than a coinage of a charlatans
brain. ...

Phllocoreltes, Order of. An androgy-
nous secret society established in the French
army in Spain, in 1808. The members were
called Knights and Ladies Philocoreites, or
Lovers of Pleasure. It was not Masonic in
character. But Thory has thought it worth
a long description in his History of the Founda-
tion of the Grand Orient of France.

Philo Judseus. A Jewish philosopher
of the school of Alexandria, who was born
about thirty years before Christ. Philo
adopted to their full extent the mystical
doctrines of his school, and taught that the
Hebrew Scriptures contained, in a system
of allegories, the real source of all religious
and philosophical knowledge, the true mean-
ing of which was to be excluded from the vul-
gar, to whom the literal signification alone
was to be made known. Whoever, says he,
has meditated on philosophy, has purified
himself by virtue, and elevated himself by a
contemplative life to God and the intellectual
world, receiving their inspiration, thus pierces
the gross envelop of the letter, and is initiated
into mysteries of which the literal instruction
is but a faint image. A fact, a figure, a word,
a rite or custom, veils the profoundest truths,
to be interpreted only by him who has the
true key of science. Such symbolic views
were eagerly seized by the early inventors
of the high, philosophical degrees of Masonry,
who have made frequent use of the esoteric
philosophy of Philo in the construction of their
Masonic system.

Philosopher, Christian. (PhUosophe
Chrttien.) The Fourth Degree of the Order
of African Architects.

Philosopher, Grand and Sublime Her-
metic. {Grand et SuUime PhUosophe Her-
mttique.) A degree in the manuscript collec-
tion of Peuvret. Twelve other degrees of
Philosopher were contained in the same
collection, namely, Grand Neapolitan Pmloso-

562

PHILOSOPHER

PHILOSOPHY

pher Grand Practical Philosopher, Kab-
bahstic Philosopher, Kabbalistic Philosopher
to tiie Number 5, Perfect Mason Philosopher,
Perfect Master Philosopher, Petty Neapolitan

Philosopher, Petty Practical Philosoph
feubhme Philosopher, Sublime Philosoph

ier,

— _ . „„„„1,iiv,i , uuuumc jruuoBopher
to the Number 9, and Sublime Practical Phi-
losopher. They are probably all Kabbalistic
or Hermetic degrees.

Philosopher of Hermes. (PhUosophe
a Hermes.) A degree contained in the Ar-
chives of the Lodge of St. Louis des Amis
Reunis at Calais.

Philosopher, Sublime. (Sublime Phi-
hsophe s.) 1. The Fifty-third Degree of the
Rite of Mianum 2. The tenth class of the
Rite of the Philalethes.
7 Ph0»?°,Pher. SubUme Unknown. (Svb-
hm*. Philosophe Inconnu.) The Seventy-
ninth Degree of the Metropolitan Chapter
of France. r

Philosopher, The Little. (U ■petit Phi-
tosophe.) A degree in the collection of Pyron.

Philosopher, Unknown. (PhOosophe
(n^rmu.) The ninth class of the Rite of the
Wulalethes. It was so called in reference to
bt. Martin, who had adopted that title as
his pseudonym, and was universally known
by it among his disciples.

Philosopher's Stone. It was the doctrine
of the alchemists, that there was a certain
mineral, the discovery of which was the ob-
ject of their art, because, being mixed with
the baser metals, it would transmute these
into gold. This mineral, known only to the
adepts, they called lapis philosophorum, or
the philosopher's stone. Hitahcock, who
wrote a book in 1857 (Alchemy and the Al-
chemists), to maintain the proposition that
alchemy was a symbolic science, that its
subject was Man, and its object the per-
fection of men, asserts that the philosopher's
stone was a symbol of man. He quotes
the old Hermetic philosopher, Isaac Holland,
as saying that "though a man be poor, yet
may he very well attain unto it [the work of
perfection], and may be employed in making
*ne philosopher's st<>ne." And Hitchcock
(p. 7b), in commenting on this, says: "That is,
every man, no matter how humble his voca-
tion, may do the best he can in his place—
^7 Ipve mercy, do justly, and walk humbly
with God'; and what more doth God require
of any man?" ^

If this interpretation be correct, then the
philosopher's stone of the alchemists, and
the spiritual temple of the Freemasons are
identical symbols.

Philosophic Degrees. All the degrees
of the Ancient and Accepted Scottish Rite
above the Eighteenth and below the Thirty-
third are called philosophic degrees, because,
abandoning the symbolism based on the
1 emple, they seek to develop a system of pure
theosophy. Some writers have contended
that the Seventeenth and Eighteenth degrees
should be classed with the philosophic degrees.
But this is not correct, since both of those
degrees have preserved the idea of the Temple

system. They ought rather to be called
apocalyptic degrees, the Seventeenth espe-
cially, because they do not teach the ancient
philosophies, but are connected in their
symbolism with the spiritual temple of the
New Jerusalem.

Philosophic Scottish Bite. This Rite
consists of twelve degrees, as follows: 1. 2. 3
Knight of the Black Eagle or Rose Croix of
Heredom, divided into three parts; 4. Knight
of the Phemx; 5. Knight of the Sun; 6. Knight
of the Rainbow; 7. True Mason; 8. Knilht

Fleece; 10. Perfectly Initiated Grand Inspec-
v ' ii" Grand Scottish Inspector; 12. Sub-
hme Master of the Luminous Ring.

The three degrees of Ancient Craft Ma-
sonry form the necessary basis of this sys-
tem, although they do not constitute a part
ot the Rite. In its formation it expressly
renounced the power to constitute Symbolic
Lodges, but reserved the faculty of affih'atine
regularly constituted Lodges into its hiiS
degrees. Thory ipond. du G. 0., p. 162)
seems desirous of tracing the origin of the
Kite to the Rosicrucians of the fourteenth
century. But the reasons which he assigns
tor this belief are by no means satisfactory.
1 he truth is, that the Rite was founded in
1775, in the celebrated Lodge of the Social
Contract (Contrat Social), and that its prin-
cipal founder was M. Boileau, a physician of
£aris, who had been a disciple of Pernetti,
the originator of the Hermetic Rite at Avignon
whose Hermetic principles he introduced into
the Philosophic Scottish Rite. Some notion
may be formed of the nature of the system
which was taught in this Rite, from the name
of the degree which is at its summit. The

, .i™1110118 Ring is a Pythagorean degree. In
1780, an Academy of the Sublime Masters
of the Luminous Ring was established in
France, m which the doctrine was taught
that Freemasonry was originally founded by
Pythagoras, and in which the most impor-
tant portion of the lectures was engaged in an
explanation of the peculiar dogmas of the saee
of Samoa.

The chief seat of the Rite had always been
in the Lodge of Social Contract until 1792
when, m common with all the other Masonic
bodies of France, it suspended its labors. It
was resuscitated at the termination of the
Revolution, and in 1805 the Lodge of the
bocial Contract, and that of St. Alexander
of Scotland, assumed the title of the "Mother
Lodge of the Philosophic Scottish Rite in
France. This body was eminently literary
in its character, and in 1811 and 1812 pos-
sessed a mass of valuable archives, among
which were a number of old charters, manu-
script rituals, and Masonic works of great
interest, in all languages.

Philosophus. The fourth grade of the
i<irst Order of the Society of Rosicrucians, as
practised m Europe and America.

Philosophy Sublime. (Philosophic Sub-
lime.) The Forty-eighth Degree of the Rite
of Mizraim.

PH(ENIX

Phoenfx. The old mythological legend of
the phoenix is a familiar one. The bird was
described as of the size of an eagle, with a
head finely crested, a body covered with
beautiful plumage, and eyes sparkling like
stars. She was said to live six hundred years
m the wilderness, when she built for herself
a funereal pile Of aromatic woods, which
she ignited with the fanning of her wines
and emerged from the flames with a new life'
Hence the phoenix has been adopted uni-
versally as a symbol of immortality. Hieeins
(Anacalypsis, 11., 441) says that the phoenix is
the symbol of an ever-revolving solar cycle
of six hundred and eight years, and refers to
the Phoenician word phen, which signifies a
cycle. Aumont, the first Grand Master of
the lemplars after the martyrdom of De Mo-
lay, and oaJled the "Restorer of the Order "
took, it is said, for his seal, a phoenix brooding
on the flames, with the motto, u Ardet ut vivat n I
— -i>he burns that she may live. The phoenix |
was adopted at a very early period as a
Christian symbol, and several representations
of it have been found in the catacombs. Its
ancient legend, doubtless, caused it to be
accepted as a symbol of the resurrection.

Phylacteries. The second fundamental
principle of Judaism is the wearing of phy-
lacteries; termed by some writers Tataphoth,
ornaments," and refer to the law and com-
mandments, as "Bind them about thy neck;
write them upon ithe table of thine head"
(Prov. m. 3; vi. 21: viii. 3.) The phylacteries
are worn on the forehead and arm, and are
called m Hebrew TephUlin, from Palal, to
pray. These consist of two leathern boxes.
One contains four compartments, in which
are enclosed four portions of the law written
on parchment and carefully folded. The box
is made of leather pressed upon blocks of wood
specially prepared, the leather being well
soaked in water. The following passages
of the law are sewn into it: Ex. xiii. 1-10, 11-
16; Deut. vi. 4-9; xi. 13-21. On this box is
the letter E? (shin), with three strokes for
the right side, and the same letter with four
strokes for the left side of the wearer. The
second box has but one compartment, into
which the same passages of Scripture are
sewed with the sinews of animals, specially
prepared for this object. The phylacteries
are bound on the forehead and arm by long
leathern straps. The straps on the head
must be tied in a knot shaped like the letter
1 (dcUeth). The straps on the arm must go
round it seven times, and three times round
the middle finger, with a small surplus over
in the form of the letter "> (yod). Thus we
have the "HE?,- Shaddai, or Almighty. The
phylacteries are kept in special bags, with
greatest reverence, and the Rabbis assert
that the single precept of the phylacteries
is equal to all the commandments."

Physical Qualifications. The physical
qualifications of a candidate for initiation
into Masonry may be considered under the
three heads of Sex, Age, and Bodily Conforma-
tion. 1. As to Sex. It is a landmark that the

PIKE

563

candidate shall be a man. This, of course
prohibits the initiation of a woman. 2 ™5
to Age I he candidate must, say the Old
Rations, be of "mature' anl discreel
™ «„MT he n.tuaJ. f°rblds ^e initiation of
an old man in his dotage, or a voune man
under age." The man who hi & Z
faculties by an accumulation of years, or not
yet acquired them in their fufi extent by
immaturity of age, is equally incapable of
mixtion (See Dotage Hand *M X Ag °)
d. As to Bodily Conformation. The Gothic
Constitutions of 926, or what is said to be
that document, prescribe that the candidate
must be without blemish, and have the full
and proper use of his limbs5': and the Charges
3f,17?2 say "that he must have no maim or
defect m his body that may render him inca-
pable of learning the art, of serving his Mas-
ter s lord, and of being made a brother."
(ConstUuhom, 1723, p. 51.) And although a
few jurists have been disposed to interpret
tnis law with unauthorized laxity, the general
spirit of the Institution, and of all its authori-

lies, la T.r» nKconra i4- »-I™,n — /a j i * ■

— - -- — ~ — ....a™™, ouu ux an llB aumon-
ties, is to observe it rigidly. (See the subject
fully dicussed in Dr. Mackey's Text Book of
Masonic Jurisprudence, pp. 100-113 )

Picart's Ceremonies. Bernard Picart
was a celebrated engraver of Amsterdam,
and the author of a voluminous work, which
was begun in 1723, and continued after his
death, until 1737, by J. F. Bernard, entitled
Ceremonies Religieuses de tons les peupk du
monde. A second edition was published at
Pans, in 1741, by the Abbe's Banier and Le
Mascrier, who entirely remodeled the work;
and a third in 1783 by a set of free-thinkers,
who disfigured, and still further altered the
text to suit their own views. Editions, pro-
fessing to be reprints of the original one, have
been subsequently published in 1807-9 and
1816. The book has been recently deemed
of some importance by the investigators
of the Masonic history of the last century,
because it contains an engraved fist in two
pages of the English Lodges which were in
existence in 1735. The plate .is, however, of
no value as an original authority, since it is
merely a copy of tie Engraved List of Lodges,
published by J. Pine in 1735.

Pickax. An instrument used to loosen
the soil and prepare it for digging. It is one
of the working-tools of a Royal Arch Mason,
and symbolically teaches him to loosen from
his heart the hold of evil habits.

Piece of Architecture. (Morceau d' Ar-
chitecture.) The French so call a discount
poem, or other production on the subject of
Freemasonry. The definition previously
given in this work under the title Architecture,
in being confined to the minutes of the Lodge,
is not sufficiently comprehensive.

Pike, Albert. Born at Boston, Mass.,
December 29> 1809, and died April 2, 1891.
After a sojourn in early life in Mexico, he
returned to the United States and settled in
Little Rock, Arkansas, as an editor and
lawyer. Subsequent to the War of the
Rebellion, in which he had cast his fortunes

564

PILGRIM

with the South, he located m Washington.
DC, uniting with ex-Senator Robert Johnson
in the profession of the law, making his home,
ver, in Alexandria. His library, m ex-

however, m Aiexanarat. xxm ~~
tent and selections, was a marvel, .especially
in all that pertains to the wonders in ancient
literature. Pro. Pike was the Sov. G. Com-
mander of the Southern Supreme Council,
A. A. Scottish Rite, having been elected m
1859. He was Prov. G. Master of the U.
Lodge of the Royal Order of Scotland in the
U. S., and an honorary member of almost
every Supreme Council in the world. His
standing as a Masonic author and historian,
and withal as a poet, was most distinguished,
and his untiring zeal was without a parallel.

Pilgrim* A pilgrim (from the Italian
pelegrino, and that from the Latin peregnnus,
signifying a traveler) denotes one who visits
holy places from a principle of devotion.
Dante (Vita Nuova) distinguishes pilgrims
from palmers thus: palmers were those who
went beyond the sea to the East, and often
brought baek staves of palm-wood; while
pilgrims went only to the shrine of St. J ago,
in Spain. But Sir Walter Scott says that
the palmers were in the habit of passing from
shrine to shrine, living on charity ; but pilgrims
made the journey to any shrine only once;
and this is the more usually accepted dis-
tinction of the two classes.

In the Middle Ages, Europe was filled
with pilgrims repairing to Palestine to pay
their veneration to the numerous spots con-
secrated in the annals of Holy writ, more
especially to the sepulcher of our Lord

"It is natural," says Robertson (.Hist., ch.
v., i., 19), "to the human mind, to view those

E laces which have been distinguished by
eing the residence of any illustrious per-
sonage, or the scene of any great transaction,
with some degree of delight and veneration.
From this principle flowed the superstitious
devotion with which Christians, from the
earliest ages of the church, were accustomed
to visit that country which the Almighty
had selected as the inheritance of his favorite
people, and in which the Son of God bad
accomplished the redemption of mankind.
As this distant pilgrimage could hot be
performed without considerable expense,
fatigue, and danger, it appeared the more
meritorious, and came to be considered as an
expiation for almost every crime."

Hence, by a pilgrimage to the Holy Land
or to the shrine of some blessed martyr, the
thunders of the church, and the more quiet,
but not less alarming, reproaches of conscience
were often averted. Aid as this was an act
of penance, sometimes voluntarily assumed;
but oftener imposed by the command of a.
religious superior, the person performing it was
called a " Pilgrim Penitent."

While the Califs of the East, a race of
monarchs equally tolerant and sagacious,
retained the sovereignty of Palestine, the
oenitents were undisturbed in the performance
Jt their pious pilgrimages. In fact, then-
visits to Jerusalem were rather encouraged

PILGRIM'S

by these sovereigns as a <»mmerce which,
hi the language of the author already quoted,
"brought mto their dominions gold and silver,
and carried nothing out of them but relics
and consecrated trinkets." ,

But in the eleventh century, the Turks,
whose bigoted devotion to their own creed
was only equaled by their hatred of every
other form of faith, but more especially of
Christianity, having obtained possession of
Syria, the pilgrim no longer found safety
or protection in his pious journey, lie
who would then visit the sepulcher of his
Lord must be prepared to encounter tne
hostile attacks of ferocious Saracens, and
the "Pilgrim Penitent," laying aside his
peaceful garb, his staff and russet cloak, was
compelled to assume the sword and coat
of mail and become a "Pilgrim Warrior."

Having at length, through all the perils
of a distant journey, accomplished the great
object of his pilgrimage, and partly begged
his way amid poor or inhospitable regions,
where a crust of bread and a draft of water
were often the only alms that he received,
and partly fought it amid the gleaming
scimitars of warlike Turks, the Pflgnm Pern-
tent and Pilgrim Warrior was enabled to kneel
at the sepulcher of Christ, and Offer up his
devotions on that sacred spot consecrated in
his pious mind by so many religious associa-
tions.

But the experience which he had so dearly
bought was productive of a noble and. a
generous result. The Order of Knights
Templar was established by some of those
devoted heroes, who were determined to
protect the pilgrims who followed them
from the dangers and difficulties through
which they themselves had passed, at tunes
with such remote prospects of success.
Many of the pilgrims having performed their
vow of visiting the holy shrine, returnedJnome,
to live upon the capital of piety which their
penitential pilgrimage had gained for them;
but others, imitating the example of the
defenders of the sepulcher, doffed their
pilgrim's garb and united themselves with
the knights who were contending with their

infidel foes, and thus the Pilgrim Pemteni,
having by force of necessity become a Pilgrim
Warrior, ended his warlike pilgrimage by
assuming the vows of a Knights Templar.

In this brief synopsis, the modern and
Masonic Knights Templar will find a rational
explanation of the ceremonies of that degree.

Pilgrim Penitent. A term in the ritual
of Masonic Templarism. It refers to the
pilgrimage, made as a penance for sin, to the
sepulcher of the Lord; for the church prom-
ised the remission Of sins and various spiritual
advantages as the reward of the pious and
faithful pilgrim. (See Pilgrim.)
Pilgrim's Shell. See ScaUop Shell
Pilgrim's Weeds. The costume of a
pilgrim was thus called. It may be described
as follows: In the first place, he wore a
sclavina, or long gown, made of the darkest
colors and the coarsest materials, bound by a

PILGRIM

PILLAR

565

leathern girdle, as an emblem of bis humility
and an evidence of his poverty; a bmmton., or
staff, in the form of a long walking stick,
with two knobs at the top, supported his
weary steps: the fomy and cross, suspended
from his neck, denoted the religious character
he had assumed ; a scrip, or bag, neld his scanty
supply of provisions; a pair of sandals on his
feet, and a coarse round hat turned before, m
the front of which was fastened a scallop shell,
completed the rude toilet of the pilgrim of
the Middle Ages. Spenser's description, m
the Fairie Quern (B. X, c. vi., st. 35), of a pil-
grim's weeds, does not much differ from this:

"A silly man in simple weeds forsworn.

And soiled with dust of the long dried way;

His sandals were with toilsome travel torne,
And faceall tann'd with scorching sunny ray;

As he had travell'd many a summer's day.
Through boiling sands of Araby and Inde;

And in his hand a Jacob's staff to stay
His weary limbs upon; and eke behind
His scrip did hang, in Which his needments
he did bind."

Pilgrim Templar. The part of the pil
grim represented in the ritual of the Masonic
Knights Templar Degree is a symbolic refer-
ence to the career of the pilgrim of the Middle
Ages in his journey to the sepuleher in the
Holy Land._JSee PQgrvm.) .

Pilgrim Warrior. A term m the ritual
of Masonic Tempferism. It refers to the
pilgrimage of the knights to secure possession
of the holy places. This was considered a
pious duty. "Whoever goes to Jerusalem,"
says one of the canons of the Council of Cler-
mont, "for the liberation of the Church of
God, in a spirit of devotion only, and not for
the sake of glory or of gain, that journey shall
be esteemed a substitute for every kind of
penance." The difference between the pil-
grim penitent and the pilgrim warrior was
this: that the former bore only his staff, but
the latter wielded his sword.

Filler. The title given to each of the
conventual bailiffs or heads of the eight
languages of the Order of Malta, andlby
which they were designated in all official
records. It signifies a pillar or support of
an edifice, and was metaphorically apphed
to these dignitaries as if they were the sup-
ports of the Order.

Pillar. In the earliest times it was cus-
tomary to perpetuate remarkable events, or
exhibit gratitude for providential favors,
by the erection of piflara,' which by the
idolatrous races were dedicated to their spuri-
ous gods. Thus Sanconiatho tells us that
Hypsourianos and Ousous, who .lived before
the flood, dedicated two pillars to the elements
fire and air. Among the Egyptians the pillars
were, in general, in the form of obelisks from
fifty to one hundred feet high, and exceedingly
slender in proportion. Upon their four sides
hieroglyphics were often engraved. Accord-
ing to Herodotus, they were first raised m
honor of the sun, and their pointed form was
intended to represent his rays. Many of
these monuments still remain.

In the antediluvian ages, the posterity of
Seth erected pillars; "for/' says the Jewish
historian, "that their inventions might not
be tost before they were sufficiently known,
upon Adam's prediction, that the world
was to be destroyed at one time by the force
of fire, and at another time by^ the violence
of water, they made two pillars, the one of
brick, the other of stone; they insoribed
their discoveries on them both, that in case
the pillar of brick should be destroyed by
the flood, the pillar of stone might remain,
and exhibit those discoveries to mankind,
and also inform them that there was another
pillar of brick erected by them." Jacob
erected a pillar at Bethel, to commemorate
his remarkable vision of the latter, and
afterward another one at Gfaleed as a me-
morial of his alliance with Laban. Joshua
erected one at Gflgal to perpetuate the re-
membrance of his miraculous crossing of the
Jordan. Samuel set up a pillar between
Mizpeh and Shen, on account of a defeat of
the Philistines, and Absalom erected another
in honor of himself. '

The doctrine of gravitation was unknown
to the people of the primitive ages, and
they were unable to refer the support of
the earth in its place to this principle. Hence
they looked to some other cause, and none
appeared to their simple and unphilosophic
minds more plausible than that it was
sustained by pillars. The Old Testament
abounds with reference to this idea. Hannah,
in her song of thanksgiving, exclaims: "The
pillars of the earth are the Lord's, and he
hath set the world upon them." (1 Sam. ii.
8.) The Psalmist signifies the same doctrine
in the following text: "The earth and all the
inhabitants thereof are dissolved; I bear up
the pillars of it." (Ps. lxxv. 3.) And Job
says: "He shaketh the earth out of her
places, and the pillars thereof tremble."
(xxvi. 7.) All the old religions taught the
same doctrine; and hence pillars being re-
garded as the supporters of the earth, they
were adopted as the symbol of strength and
firmness. To this, Dudley (Naology, 123)
attributes the origin of pillar worship, which
prevailed so extensively among the idolatrous
nations of antiquity. "The reverence,"
says he, "shown to columns, as symbols of
the power of the Deity, was readily converted
into worship paid to them as idols of the
real presence." But here he seems to have
fallen into a mistake. The double pillars or
columns, acting as an architectural support,
were, it is true, symbols derived from a natural
cause of strength and permanent firmness.
But there was another more prevailing sym-
bology. The monolith, or circular pillar,
standing alone, was, to the ancient mmd,
a representation of the Phallus, the symbol
of the creative and generative energy of
Deity, and it is in these Phallic pillars that
we are to find the true origin of pillar worship,
which Was only one form of Phallic worship,
the most predominant of all the cults to which
the ancients were addicted.

566

PILLARS

Pillars of Cloud and Fire. The pillar
of cloud that went before the Israelites by
day, and the pillar of fire that preceded them
by night, in their journey through the wilder-
ness, are supposed to be alluded to by the
pillars of Jachin and Boaz at the porch of
Solomon's Tempte. We find this symbolism
at a very early period in the last century,
having been incorporated into the lecture
of the Second Degree, where it still remains.

The pillar on the right hand," says Calcott
(Cand. Disg., 66), ^represented the pillar
of the cloud, and that on the left the pillar
of fire." If this symbolism be correct, the
pillars of the porch, like those of the wilder-
ness, would refer to the superintending and
protecting power of Deity.

Pillars of Enoch. Two pillars which
were erected by Enoch, for the preservation
of the antediluvian inventions, and which are
repeatedly referred to in the ''Legend of the
Craft/' contained in the Old Constitutions,
and in the high degrees of modern times.
(See Enoch.)

Pillars of the Porch. The pillars most
remarkable in Scripture history were the two
erected by Solomon at the porch of the Tem-
ple, and which Josephus (AnHq., lib. i., cap. ii.)
thus describes: "Moreover, this Hiram made
two hollow pillars, whose outsides were of
brass, and the thickness of the brass was four

fingers' breadth, and the height of the pillars
was eighteen cubits, (27feetJ and the circum-
ference twelve cubits. (18 feet;) but there was
cast with each of their chapiters lily-work,
that stood upon the pillar, and it was elevatec
five cubits, (7J3 feet,) round about which
there was net-work interwoven with small
palms made of brass, and covered the lily-
work. To this also were hung two hundred
pomegranates, in two rows. The one of these
pillars he set at the entrance of the porch on
the right hand, (or south,) and called it Jachin.
and the other at the left hand, (or north,) and
called it Boaz."

# It has been supposed that Solomon, in erect-
ing these pillarsj had reference to the pillar of
cloud and the pillar of fire which went before
the Israelites in the wilderness, and that the
right hand or south pillar represented the pil-
lar of cloud, and the left hand or north pillar
represented that of fire. Solomon did not
simply erect them as ornaments to the Tem-
ple, but as memorials of God's repeated prom-
ises of support to his people of Israel. For
the pillar f 3' (Jachin), derived from the words
rr (Jah), "Jehovah," and pfl (achin), "to es-
tablish," signifies that "God will establish his
house of Israel"; while the pillar tj>3 (Boaz),
compounded of 3 (6), "in* and W (oaz),
"strength," signifies that "in strength shall it
be established." And thus were the Jews, in
passing through the porch to the Temple,
daihr reminded of the abundant promises of
God, and inspired with confidence in his pro-
tection and gratitude for his many acts of
kindness to his chosen people.

The construction of these piMars. — There is
no part ol the architecture of the ancient Tern- i

pie which is so difficult to be understood in its
details as the Scriptural accountof these mem-
orable pillars. Freemasons, in general, inti-
mately as their symbolical signification is
connected with some of the most beautiful
portions of their ritual, appear to have but a
confused notion of their construction and of
the true disposition of the various parts of
which they are composed. Mr. Ferguson
says (Smith, Diet. Bib.) that there are no fea-
tures connected with the Temple which have
given rise to so much controversy, or been so
difficult to explain, as the form of these two
pillars. •

Their situation, according to Lightfoot, was
within the porch, at its very entrance, and on
each side of the gate. They were therefore
seen, one on the right and the other on the
left, as soon as the visitor stepped within the
porch. And this, it will be remembered, in
confirmation, is the very spot in which Ezek-
jel (a. 49) places the pillars that he saw in
his vision of the Temple. " The length of the
porch was twenty cubits, and the breadth
eleven cubits; and he brought me by the
steps whereby they went up to it, and there
were pillars by the posts, one on this side, and
another on that side." The assertion made by
some writers, that they were not columns in-
tended to support the roof, but simply obelisks
for ornament, is not sustained by sufficient
authority; and as Ferguson very justly says,
not only would the high roof look painfully
weak, but it would have been impossible to
construct it, with the imperfect science of
those days, without some such support.

These pillars, we are told, were of brass, as
well as the chapiters that surmounted them,
and were cast hollow. The thickness of the
brass of each pillar was "four fingers, or a
hand's breadth," which is equal to three
niches. According to the accounts in 1 Kings
viii. 15, and in Jeremiah lii. 21, the circumfer-
ence of each pillar was twelve cubits. Now,
according to the Jewish computation, the
cubit used in the measurement of the Temple
buildings was six hands' breadth, or eighteen
inches. According to the tables of Bishop
Cumberland, the cubit was rather more, he
making it about twenty-two inches; but I ad-
here to the measure laid down by the Jewish
writers as probably more correct, and cer-
tainly more simple for calculation. The
circumference of each pillar, reduced by this
scale to English measure, would be eighteen
feet, and its diameter about six.

The reader of the Scriptural accounts of
these pillars will be not a little puzzled with
the apparent discrepancies that are found in
the estimates of their height as given in the
Books of Kings and Chronicles. In the for-
mer book, it is said that their height was
eighteen cubits, and in the latter it was thirty-
five, which latter height Whiston observes
would be contrary to all the rules of archi-
tecture. But the discrepancy is easily recon-
ciled by supposing — which, indeed, must have
been the case — that in the Book of Kings the
pillars are spoken of separately, and that in

PILLARS

Chronicles their aggregate height is calculated;
and the reason why, in this latter book, their
united height is placed at thirty-five cubits
instead of thirtynsix, which would be the
double of eighteen, is because they are there
measured as they appeared with the chapitere
upon them. Now half a cubit of each pillar
was concealed in what Lightfoot calls "the
whole of the chapiter," that is, half a cubit's
depth of the lower edge of the chapiter covered
the top of the pillar, making each pillar, ap-

Earently, only seventeen and a half cubits'
igh, or the two thirty-five cubits as laid down
in the Book of Chronicles.

This is a much better method of reconcil-
ing the discrepancy than that adopted by Cal-
cott, who supposes that the pedestals of the
pillars were seventeen cubits high — a viola-
tion of every rule of architectural proportion
with which we would be reluctant to charge
the memory of so "cunning a workman" as
Hiram the Builder. The account in Jeremiah
agrees with that in the Book of Kings. The
height, therefore, of each of these pillars was,
in English measure, twenty-seven feet. The
chapiter or pommel was five cubits, or seven
and a half feet more; but as half a cubit, or
nine inches, was common to both pillar and
chapiter, the whole height f rota the ground to
the top of the chapiter was twenty-two cubits
and a naif, or thirty-three feet and nine inches.

Mr. Ferguson has come to a different con-
clusion. He says in the article Temple, in
Smith's Dictionary of the Bible, that "accord-
ing to 1 Kings vii. 15, the pillars were eighteen
cubits high and twelve in circumference, with
capitals five cubits in [height. Above this
was (ver. 19) another member, called also
chapiter of lily-work, four cubits in height,
but which, from the second mention of it in
ver. 22, seems more probably to have been an
entablature, which is necessary to complete
the order. As these members make out
twenty-seven cubits, leaving three cubits, or
4 y% feet, for the slope of the roof, the whole de-
sign seems reasonable and proper." He cal-
culates, of course, on the authority of the
Book of Kings, that the height of the roof of
the porch was thirty cubits, and assumes that
these pillars were columns by which it was
supported, and connected with it by an en-
tablature.

Each of these pillars was surmounted by a
chapiter, which was five cubits, or seven and a
half feet in height. The shape and construc-
tion of this chapiter require some considera-
tion. The Hebrew word which is used in this
place is iWfO (koteref). Its root is to be found
in the word VD (keter), which signified "a
crown," and is so used in Esther vi. 8, to des-
ignate the royal diadem of the King of Persia.
The Chaldaic version expressly calls the chap-
iter "a crown"; but Rabbi Solomon, in his
commentary, uses the word ^"'MIE (pomel),
signifying "a globe or spherical body," and
Rabbi Gershom describes it as "like two
crowns joined together." Lightfoot says, "it
was a huge, great oval, five cubits high, and
did not only sit upon the head of the pillars,

PILLARS 567

but also flowered or spread them, being
larger about, a great deal, than the pillars
themselves." The Jewish commentators say
that the two lower cubits of its surface were
entirely plain, but that the three upper were
richly ornamented. To this ornamental part
we now come.

In the 1st Book of Kings, ch. vii., verses
17, 20, 22, the ornaments of the chapiters are
thus described:

" And nets of checker-work and wreaths of
cham-work, for the chapiters which were upon
the tops of the pillars; seven for the one chap-
iter, and seven for the other chapiter.

"And he made the pillars, and two rows
round about upon the one net-work, to cover
the chapiters that were upon the top, with
pomegranates; and so did he for the other
chapiter.

' And the chapiters that were upon the top
of the pillars were of lily-work in the porch,
four cubits.

"And the chapiters upon the two pillars
had pomegranates also above, over against
the belly, which was by the net-work; and the
pomegranates were two hundred in rows,
round about upon the other chapiter.

"And upon the top of the pillars was lily-
work; so was the work of the pillars fin-
ished."

Let us endeavor to render this description,
which appears somewhat confused and unin-
telligible, plainer and more comprehensible.

The "nets of checker-work" is the first or-
nament mentioned. The words thus trans-
lated are in the original D"03» ."13327 flWtt,
which Lightfoot prefers rendering "thickets
of branch work"; and he thinks that the true
meaning of the passage is, that "the chapiters
were curiously wrought with branch work,
seven goodly branches standing up from the
belly of the oval, and their boughs and leaves
curiously and lovelily mtermingled and inter-
woven one with another." He derives his
reason for this version from the fact that the
same word, is translated "thicket" in

the passage in Genesis (xxii. 13); where the ram
is described as being "caught in a thicket by
his horns"; and in various other passages the
word is to be similarly translated. But, on
the other hand, we find it used in the Book of
Job, where it evidently signifies a net made of
meshes : " For he is cast into a net by his own
feet and he walketh upon a Snare." (Job xvii.
8.) In 2 Kings i. 2, the same word is used,
where our translators have rendered it a lat-
tice; "Ahaziah fell down through a lattice in
his upper chamber." I am, therefore, not in-
clined to adopt the emendation of Light-
foot, but rather coincide with the received
version, as well as the Masonic tradition, that
this ornament was a simple network or fabric
consisting of reticulated lines — in other words,
a lattice-work.

The "wreaths of chain-work" that are next
spoken of are less difficult to be understood.
The word here translated "wreath" is "IS,
and is to be found in Deuteronomy xxii. 12,
where it distinctly means fringes: "Thou shalt

568 PILLARS

make thee fringes upon the four quarters of
thy vesture." Fringes it should also be trans-
lated here. "The fringes of chain-work,"
I suppose, were therefore attached to, and
hung down from, the network spoken of
above, and were probably in this case, as when
used upon the garments of the Jewish high
priest, intended as a "memorial of the law.

The "lily-work" is the last ornament that
demands our attention. And here the descrip-
tion of Lightfoot is so clear and evidently cor-
rect, that I shall not hesitate to quote it at
length. "At the head of the pillar, even at
the setting on of the chapiter, there was a curi-
ous and a large border or circle of lily-work,
which stood out four cubits under the chap-
iter, and then turned down, every lily or long
tongue of brass, with a neat bending, and so
seemed as a flowered crown to the head of the
pillar, and as a curious garland whereon the
chapiter had its seat."

There is a very common error among Ma-
sons, which has been fostered by the plates
in our Monitors, that there were on the pil-
lars chapiters, and that these chapiters were
again surmounted by globes. The truth,
however, is that the chapiters themselves
were "the pomels or globes," to which our
lecture, in the Fellow-Craft's Degree, alludes.
This is evident from what has already been
said in the first part of the preceding de-
scription. The hly here spoken of is not
at all related, as might be supposed, to the
common lily — that one spoken of in the
New Testament. It was a species of the lotus,
the Nymphsea lotos, or lotus of the Nile. This
was among the Egyptians a sacred plant,
found everywhere on their monuments, and
. used in their architectural decorations. It is
evident, from their description in Kings, that
the pillars of the porch of King Solomon's
Temple were copied from the pillars of the
Egyptian temples. The maps of the earth
and the charts of the celestial constellations
which are sometimes said to have been en-
graved upon these globes, must be referred to
the pillars, where, according to Oliver, a Ma-
sonic tradition places them— an ancient cus-
tom, instances of which we find in profane his-
tory. This is, however, by no means of any
importance, as the symbolic allusion is per-
fectly well preserved in the shapes of the chap-
iters, without the necessity of any such geo-
graphical or astronomical engraving upon
them. For being globular, or nearly so, they
may be justly said to have represented the
celestial and terrestrial spheres.

The true description, then, of these mem-
orable pillars, is simply this. Immediately
within the porch of the Temple, and on each
side of the door, were placed two hollow brazen
pillars. The height of each was twenty-seven
feet, the diameter about six feet, and the thick-
ness of the brass three inches. Above the
pillar, and covering its upper part to the
depth of nine inches, was an oval body or
chapiter seven feet 'and a half in height.
Springing out from the pillar, at the junction
of the chapiter with it, was a row of lotus pet-

PILLARS

als, which, first spreading around the chapi-
ter, afterward gently curved downward toward
the pillar, something like the Acanthus leaves
on the capital of a (Xrinthian column. About
two-fifths of the distance from the bottom of
the chapiter, or just below its- most bulging
part, a tissue of network was carved, which
extended over its whole upper surface. To
the bottom of this network was suspended a
series of fringes, and on these again were
carved two rows of pomegranates, one hun-
dred being in each row.

This description, it seems to me, is the only
one that can be reconciled with the various
passages in the Books of Kings, Chronicles,
and Josephus, which relate to these pillars,
and the only one that can give the Masonic
student a correct conception of the architec-
ture of these important symbols.

And now as to the Masonic symbolism of
these two pillars. As symbols they have been
very universally diffused and are to be found
in all rites. Nor are they of a very recent date,
for they are depicted on the earliest tracing-
boards, and are alluded to in the catechisms
before the middle of the last century. Nor
is this surprising: for as the symbolism of
Freemasonry is founded on the Temple of
Solomon, it was to be expected that these
important parts of the Temple would be nat-
urally included in the system. But at first
the pillars appear to have been introduced
into the lectures rather as parts of an historical
detail than as significant symbols — an idea
which seems gradually to have grown up.
The catechism of 1731 describes their name,
their size, and their material, but says nothing
of their symbolic import. Yet this had been
alluded to in the Scriptural account of them,
which says that the names bestowed upon
them were significant.

What was the original or Scriptural symbol-
ism of the pillars has been very well explained
by Dudley, in his Naohgy. He says (p. 121)
that "the pillars represented the sustaining
power of the great God. The flower of the
lotus or water-Ely rises from a root growing at
the bottom of the water, and maintains its
position on the surface by its columnar stalk,
which becomes more or less straight as occa-
sion requires; it is therefore aptly symbolical
of the power of the Almighty constantly
employed to secure the safety of all the world.
The chapiter is the body or mass of the
earth; the pomegranates, fruits remarkable
for the number of their seeds, are symbols
of fertility; the wreaths, drawn variously
over the surface of the chapiter or globe,
indicate the courses of the heavenly bodies in
the heavens around the earth, and the variety
of the seasons. The pillars were properly
placed in the porch or portico of the Temple,
for they suggested just ideas of the power of
the Almighty, of the entire dependence of man
upon him, the Creator; and doing this, they
exhorted all to fear, to love, and obey him *
It was, however, Hutchinson who first in-
troduced the symbolic idea of the pillars into
the Masonic system. He says: "The pillars

PINCEAtT

erected at the porch of the Temple were not
only ornamental, but also carried with them
an emblematical import in their names: Boaz
being, in its literal translation, in thee is
strength; and Jachin, it shall be established,
which, by a very natural transposition, may
be put thus: O Lord, thou art mighty, and
thy power is established from everlasting to
everlasting."

Preston subsequently introduced the sym-
bolism, considerably enlarged, into his system
of lectures. He adopted the reference to the
pillars of fire and cloud, which is still retained.

The Masonic symbolism of the two pillars
may be considered, without going into minute
details, as being twofold. First, in reference
to the names of the pillars, they are symbols
of the strength and stability of the Institution:
and then in reference to the ancient pillars of
fire and cloud, they are symbolic of our de-
pendence on the superintending guidance of
the Great Architect of the Universe, by which
alone that strength and stability are secured.

Pinceau. French, a pencil; but in the
technical language of French Masonry it is a
pen. Hence,- m toe minutes of French Lodges,
ienir le pinceau means to act as Secretary.

Pine-Cone. The tops or points of the rods
of deacons are often surmounted by a pine-
oone or pineapple. This is in imitation of the
Thyrsus, or sacred staff of Bacchus, which was
a lance or rod enveloped in leaves of ivy, and
having, on the top a cone or apple of the pine.
To it surprising virtues were attributed, and
it was introduced into the Dionysiac mysteries
as a sacred symbol.

Pinnacles. Generally ornamented ter-
minations much used in Gothic architecture.
They are prominently referred to in the
Eleventh Degree of the A. A. Scottish Rite,
where the pinnacles over the three gates sup-
port the warning to all evil-doers, and give
evidence of the certainty of punishment fol-
lowing crime.

Plrlet. The name of a tailor of Paris, who.
in 1762, organized a body called "Council of
Knights of the East," in opposition to the
Council of Emperors of the East and West.

Pltaka. (''Basket.") The Bible of Bud-
dhism, containing 116 volumes, divided into
three elasses, collectively known as the Trip-
itaka or Pitakattayan, that is, the "Triple
Basket"; the Soutras, or discourses of Bud-
dha; the Vinaga, or Discipline: and the Ab-
hadnarma, or Metaphysics. The canon was
fixed about 240 B.C., and commands a follow-
ing of more than, one-third of the human race
— the estimates vary from 340,000,000 to
500,000,000. Masomcally considered, this
indeed must be a great Light or Trestle-
Board, if it . is the guide of the conduct and
practise of so vast a number of our brethren;
for are not all men our brethren?

Pitdah. (Heb. nitSD.) One of the twelve
stones in the breastplate of the high priest, of
a yellow color. The Sanskrit for yellow is
pita.

Pltris. Spirits. Among the Hindus, Pit-
lie were spirits; so mentioned in the Agrotir

PLOT 569

chada Parihhd, the philosophical compen-
dium of the Hindu spiritists, a scientific worlc
giving an account of the creation and the Mer-
caba, and finally the Zohar: the three prin-
cipal parts of which treat "of the attributes of
God," "of the world," and "of the human
soul." A fourth part sets forth the relevancy
of souls to each other, and the evocation of
Pitris. The adepts of the occult sciences
were said by the votaries of the Pitris of India
to have "entered the garden of delights."
(See Parikchai, Agrouchada; also, Indische
Mysterim.)

Pius VII. On the 13th of August, 1814,
Pope Pius VII. issued an edict forbidding the
meetings of all secret societies, and especially
the Freemasons and Carbonari, under heavy-
corporal penalties, to which were to be added,
according to the malignity of the cases, partial
or entire confiscation of goods, or a pecuniary
fine. The edict also renewed the bull of Clem-
ent XJL, by which the punishment of death
was incurred by those who obstinately per-
sisted in attending the meetings of Free-
masons.

Place. In strict Masonic ritualism the
positions occupied by the Master and Wardens
are called stations; those of the other officers,
places. This distinction is not observed in
the higher degrees. (See Stations.)

Planehe Tracee. The name by which
the minutes are designated in French Lodges.
IiteraIly,pZancfte is a board, and trade, delin-
eated. The planehe trade is therefore the
board on which the plans of the Lodge have
been delineated.

Plans and Designs. The plans and de-
signs on the Trestle-Board of the Master, by
which the building is erected, are, in Specu-
lative Masonry, symbolically referred to the
moral plans and designs of life by which we
are to construct our spiritual temple, and in
the direction of which we are to be instructed
by some recognized Divine authority. (See
Trestle-Board.)

Platonic Academy. See Academy, Pla-
tonic.

Plenty. Theearof corn, or sheaf of wheat,

Sin the Masonic system, the symbol of
enty. In ancient iconography, the goddess
Plenty was represented by a young nymph
crowned with flowers, and holding in the right
hand the horn of Amalthea, the goat that
suckled Jupiter, and in her left a bundle of
sheaves of wheat, from which the ripe grain is
falling profusely to the ground. There have
been some differences in the representation of
the goddess on various medals; but, asMont-
faucon shows, the ears of corn are an indis-
pensable part of the symbolism. (See Shib-
boleth.)

Plot Manuscript. Dr. Plot, in his Nat-
uralHistory of Staffordshire, published in 1686,
speaks of "a scrole or parchment volume," in
the possession of the Masons of the seven-
teenth century, in which it is stated that the
"charges and manners were after perused and
approved by King Henry VI." Dr. Oliver
(Golden Remains, hi., 35) thinks that Plot here

570 PLOT

referred to what is known as the Leland MS.,
which, if true, would be a proof of the au-
thenticity of that document. But Oliver
gives no evidence of the correctness of his
assumption. It is more probable that the
manuscript which Dr. Plot loosely quotes has
not yet been recovered.

Plot, Robert, M.D. Born in 1651, and
died in 1696. He was a Professor of Chemis-
try at Oxford, and Keeper of the Ashmolean
Museum, to which position he had been ap-

Eointed by Elias Ashmole, to whom, however,
e showed but little gratitude. Dr. Plot pub-
lished, in 1686, The Natural History of Staf-
fordshire, a work in which he went out of his
way to attack the Masonic institution. An
able defense against this attack will be found
in the third volume of Oliver's Golden Remains
of the Early Masonic Writers. The work of
Dr. Plot is both interesting and valuable to the
Masonic student, as it exhibits the condition
of Freemasonry m the latter part of the sev-
enteenth century, certainly, if not at a some-
what earlier period, and is an anticipated an-
swer to the assertions of the iconoclasts who
would give Freemasonry its birth in 1717.
For this purpose, I insert so much of his ac-
count as refers to the customs of the society in
1686.

"They have a custom in Staffordshire, of
admitting men into the Society of Freemasons,
that in the moorelands of this county seems to
be of greater request than anywhere else,
though I find the custom spread more or less
all over the nation; for here I found persons of
the most eminent quality that did not disdain
to be of this fellowship. Nor, indeed, need
they, were it of that antiquity and honor, that
is pretended in a large parchment volum they
have amongst them, containing the history
and rules of the Craft of Masonry. Which is
there deduced not only from sacred writ, but
profane story; particularly that it was brought
Into England by St. Amphibal, and first com-
municated to St. Alban, who set down the
charges of Masonry, and was made paymaster
and governor of the king's works, and gave
them charges and manners as St. Amphibal
had taught him. Which were after con-
firmed by King Athelstan, whose youngest
eon Edwyn loved well Masonry, took upon
him the charges, and learned the manners, and
obtained for them of his father a free charter.
Whereupon he caused them to assemble at
York, and to bring all the old books of their
Craft, and out of them ordained such charges
and manners as they then thought fit; which
charges in the said Schrole, or parchment vol-
um, are in part declared; and thus was the
Craft of Masonry grounded and confirmed in
England. It is also there declared that these
charges and manners were after perused and
approved by King Henry VI. and his council,
both as to Masters and fellows of this Right
Worshipful Craft.

"Into which Society, when they are ad-
mitted, they call a meeting (or Lodg, as they
term it in some places), which must consist at
lest of five or six of the ancients of the Order,

PLUMB

whom the candidates present with gloves, and
so likewise to their wives, and entertain with
a collation, according to the custom of the
place: this ended, they proceed to the admis-
sion of them, which chiefly consists in the com-
munication of certain secret signes, whereby
they are known to one another all over the
nation, by which means they have mainte-
nance whither ever they travel, for if any man
appear, though altogether unknown, that can
show any of these signs to a fellow of the Soci-
ety, whom they otherwise call an Accepted
Mason, he is obliged presently to come to him,
from what company or place soever he be in;
nay, though from the top of a steeple {what
hazard or inconvenience soever he run), to
know his pleasure and assist him; viz., if he
want work, he is bound to find him some; or
if he cannot do that, to give him mony, or
otherwise support him till work can be had,
which is one of their articles; and it is an-
other, that they advise the masters they work
for according to the best of their skill, ac-
quainting them with the goodness or badness
of their materials, and if they be any way out
in the contrivance of the buildings, modestly
to rectify them in it, that Masonry be not dis-
honored; and many such like that are com-
monly known; but some others they have (to
which they are sworn after their fashion) that
none know but themselves." (Nat. Hist, of
Staffordshire, ch. viii., p. 316.)

Plumb. An instrument used by Opera-
tive Masons to erect perpendicular fines, and
adopted in Speculative Masonry as one of the
working-tools of a Fellow-Craft. It is a sym-
bol of rectitude of conduct, and inculcates
that integrity of life and undeviating course
of moral uprightness which can alone dis-
tinguish the good and just man. As the oper-
ative workman erects his temporal building
with strict observance of that plumb-line,
which will not permit him to deviate a hair's
breadth to the right or to the left, so the Spec-
ulative Mason, guided by the unerring prin-
ciples of right and truth inculcated in the sym-
bolic teachings of the same implement, is
steadfast in the pursuit of truth, neither bend-
ing beneath the frowns of adversity nor yield-
ing to the seductions of prosperity.

To the man thus just and upright, the Scrip-
tures attribute, as necessary parts of his char-
acter, kindness and liberality, temperance and
moderation, truth and wisdom; and the Pagan
poet Horace (lib. iii., od. 3) pays, in one of his
most admired odes, an eloquent tribute to the
stern immutability of the man who is upright
and tenacious of purpose.

It is worthy of notice that, in most lan-
guages, the word which is used in a direct
sense to indicate straightness of course or per-
pendicularity of position, is also employed in
a figurative sense to express uprightness of
conduct. Such are the Latin "rectum,"
which signifies at the same time a right line
and honesty, or integrity; the Greek, ipiM*.
which means straight, standing upright, ana
also equitable, Just, true; and the Hebrew
tsedeh, which in a physical sense denotes right-

PLUMB-LINE

ness, straightness, and in a moral, what is right
and just. Our own word RIGHT partakes of
this peculiarity, right being not wrong, as well
as not crooked.

As to the name, it may be remarked that
plumb is the word used in Speculative Ma-
sonry. Webster says that as a noun the word
is seldom used except in composition. Its
constant use, therefore, in Masonry, is a pe-
culiarity.

Plumb-Line. A line to which a piece of
lead is attached so as to make it hang per-
pendicularly. The plumb-line, some-
times called simply the line, is one of
the working-tools of the Past Master.
According to Preston, it was one of the
instruments of Masonry which was pre-
sented to the Master of a Lodge at his
installation, and he defines its sym-
bolism as follows : "The line teaches the
criterion of rectitude, to avoid dissimu-
lation in conversation and action, and
to direct our steps in thepath which
' I leads to immortality." This idea of
the immortal life was always connected in
symbology with that of the perpendicular —
something that rose directly upward. Thus
in the primitive church, the worshiping Chris-
tians stood up at prayer on Sunday, as a refer-
ence to the Lord's resurrection on that day.
This symbolism is not, however, preserved m
the verse of the prophet Amos (vii. 7), which
is read in this country as the Scripture pas-
sage of the Second Degree, where it seems
rather to refer to the strict justice which God
will apply to the people of Israel. It there

I coincides with the first Masonic defini-
tion that the line teaches the criterion
of moral rectitude.
Plumb-Rule. A narrow board,
having a plumb-line suspended from
its top and a perpendicular mark
through its middle. It is one of the
working-tools of a Fellow-Craft, but
in Masonic language is called the
Plumb, which see.
Plurality Of Votes. See Majority.
Poetry of Masonry- Although Freema-
sonry has been distinguished more than any
other single institution for the number of
verses to which it has given birth, it has not
produced any poetry of a very high order,
except a few lyrical effusions. Rime, al-
though not always of transcendent merit, has
been a favorite form of conveying its instruc-
tions. The oldest of the Constitutions, that
known as the Halliwell or Regius MS., is
written in verse; and almost all the early
catechisms of the degrees were in the form of
rime, which, although often doggerel in
character, served as a convenient method of
assisting the memory. But the imagination,
which might have been occupied in the higher
walks of poetry, seems in Freemasonry to have
been expended in the construction of its sym-
bolism, which may, however, be considered
often as the results of true poetic genius.
There are, besides the songs, of which the
number in all languages is very great, an

POINTED 571

abundance of prologues and epilogues, of odes
and anthems, some of which are not discred-
itable to their authors or to the Institution.
But there are very few poems on Masonic
subjects of any length. The French have in-
dulged more than any other nation in this sort
of composition, and the earliest Masonic poem
known is one published at Frankfort, 1756,
with the title of Noblesse des Franc-Macons
ou Institution de lew Soci^U avant le deluge
universel et de son renouveUement aprhs le
Deluge.

It was printed anonymously, but the au-
thorship of it is attributed to M. Jartigue. It
is a transfer to verse of all the Masonic myths
contained in the "Legend of the Craft" and
the traditional history of Anderson, Neither
the material nor the execution exempt the
author from Horace's denunciation of poetic
mediocrity.

Pointed Cubical Stone. The " Broached
Thurnel" (a. ».) mentioned by Dr. Oliver and
others in the Tracing-Board of an Entered
Apprentice, and known to the French Mason
as the pierre cvtnque, has an ax inserted in
the apex. Bro. William S. Rockwell consid-
ered this feature in the Tracing-Board re-
markable and suggestive of curious reflections,
and thus reasoned: "The cubic stone pointed
with an axe driven into it; is strikingly similar
to a peculiar hieroglyphic of the Egyptians.

The name of one of their gods is written with a
determinative sign affixed to it, consisting of a
smooth rectangular stone with a knife over it;
but the most singular portion of the circum-
stance is, that this hieroglyphic, which is read
by Egyptologists, Seth, is the symbol of false-
hood and error, in contradistinction to the
rough (Brute) stone, which is the symbol of
faith and truth. The symbol of error was the
soft stone, which could be cut: the symbol of
truth, the hard stone, on which no tool could
be used."

Seth is the true Egyptian name of the god
known afterward by the name of Typhon, at
one time devoutly worshiped and profoundly
venerated in the culniinating epoch of the
Pharaonic empire, as the monuments of Kar-
nac and Medmet-Abou testify. But in time
his worship was overthrown, his shrines dese-
crated, his name and titles chiseled from the
monumental granite, and he himself, from
being venerated as the giver of life and bless-
ings to the rulers of Egypt, degraded from his
position, treated as a aestroying demon, and
shunned as the personification of evil. This
was not long before the exode of the children
of Israel. Seth was the father of Judseus and
Palestinus, is the god of the Semitic tribes who

572 POINTS

rested on the seventh day, and bears the
swarthy complexion of the hated race. Seth
is also known by other names in the hiero-
glyphic legends, among the most striking of
which is Bar, that is Bal, known to us in sa-
cred history as the fatal stumbling-block of
idolatry to the Jewish people. (See Triangle
and Square.) [C. T. McClenachan.]

Points. In the Old Constitutions known as
the Halliwell or Regius MS., there are fifteen
regulations which are called points. The fif-
teen articles which precede are said to have
been in existence before the meeting at York,
and then only collected after search, while the
fifteen points were then enacted. Thus we
are told—

"Fifteen artycuhis they there sougton, (sought,
found out,)

And fifteen poyntys there they wrogton, (wrought,
enacted.)"

The points referred to in the ritualistic
phrase, "arts, parts, and points of the hidden
mysteries of Masonry," are the rules and reg-
ulations of the Institution. Phillips's New
World of Words (edit. 1706) defines point as
"an head or chief matter." It is in this sense
that we speak of the "points of Masonry."

Points of Entrance, Perfect. In the
earliest lectures of the last century these were
called "Principal Points." The designation
of them as "Perfect Points of Entrance" was
of a later date. They are described both in
the English and the American systems. Their
specific names, and their allusion to the four
cardinal virtues, are the same in both; but the
verbal explanations differ, although not sub-
stantially. They are so called because they
refer to four important points of the initia-
tion. The Guttural refers to the entrance
upon the penal responsibilities; the Pectoral,
to the entrance into the Lodge; the Manual,
to the entrance on the covenant; and the
Pedal, to the entrance on the instructions in
the northeast.

j Points of Fellowship, Fire. There are
duties owing by every Mason to his breth-
ren, which, from then* symbolic allusion to
certain points of the body, and from the lesson
of brotherly love which they teach, are called
the "Five Points of Fellowship." They are
symbolically illustrated in the Third Degree,
and have been summed up by Oliver as "as-
sisting a brother in his distress, supporting
him in his virtuous undertakings, praying for
his welfare, keeping inviolate his secrets, and
vindicating his reputation as well in his ab-
sence as in his presence." (Landm., I, 185.)

Cole, in the Freemasons' Library (p. 190),
gives the same ideas in diffuser language, as
follows:

"First. When the necessities of a brother
call for my aid and support, I will be ever
ready to lend him such assistance, to save him
from sinking, as may not be detrimental to
myself or connections, if I find him worthy
thereof.

"Second. Indolence shall not cause my
footsteps to halt, nor wrath turn them aside;

POINTS

but forgetting every selfish consideration, I
will be ever swift of foot to serve, help, and
execute benevolence to a feBow-oreature in
distress, and more particularry to & brother
Mason.

"Third- When I offer up my ejaculations
to Almighty God, a brother's welfare I will
remember as my own; for as the voices of
babes and sucklings ascend to the Throne of
Grace, so most assuredly will the breathings of
a fervent heart arise to the mansions of bliss,
as our prayers are certainly required of each
other.

" Fourth. A brother's secrets, delivered to
me as such, I will keep as I would my own; as
betraying that trust might be doing him the
greatest injury he could sustain in this mortal
life; nay, it would be like the viDany of an
assassin, who lurks in darkness to stab his ad-
versary, when unarmed and least prepared to
meet an enemy.

"Fifth. A brother's character I will support
in his absence as I would in his presence: I
will not wrongfully revile him myself, nor will
I suffer it to be done by others, if in my power
to prevent it."

The enumeration of these Points by some
other more recent authorities differs from
Cole s, apparently, only in the order in which
the Points are placed. The latter order is
given as follows in Mackey's Lexicon of Free-
masonry:

"First. Indolence should not cause our
footsteps to halt, or wrath turn them aside;
but with eager alacrity and swiftness of foot,
we should press forward in the exercise of
charity and kindness to a distressed fellow-
creature.

"Secondly. In our devotions to Almighty
God, we should remember a brother's welfare
as our own; for the prayers of a fervent and
sincere heart will find no less favor, in the sight
of Heaven, because the petition for seSTis
mingled with aspirations of benevolence for a
mend.

"Thirdly. When a brother intrusts to our
keeping the secret thoughts of his bosom, pru-
dence and fidelity should place a oacred seal
upon our hps, lest, in an unguarded moment,
we betray the solemn trust confided to our
honor.

"Fourthly. When adversity has visited our
brother, and his calamities call for our aid, we
should cheerfully and liberally stretch forth
the hand of kindness, to save him from sink-
ing, and to relieve his necessities.

"Fifthly. While with candor and kindness
we should admonish a brother of his faults, we
should never revile his character behind his
back, but rather, when attacked by others,
support and defend it."

The difference here is apparently only in the
order of enumeration, but really there is an im-
portant difference in the symbols on which the
instructions are founded. In the old system,
the symbols are the hand, the foot, the knee,
the breast, and the back. In the new system,
the first symbol or the hand is omitted, and the
mouth and the ear substituted. There is no

POINTS

POINT

573

doubt that this omission of. the first and in-
sertion of the last are innovations^ which
sprung up in 1842 at the Baltimore Conven-
tion, and the enumeration given by Cole is
the old and genuine one, which was originally
taught in England by Preston, and in this
country by Webb. ■ . _ „ ,

Points, The Five. See Chromatic Calm-

(UlT

Points, Twelve Gkmd. See Twelve Origi-
nal Points of Masonry. ^ . . , ,

Point within a Circle. This is a symbol
of great interest and importance, and brings
us into close connection with the early sym-
bolism of the solar orb and the universe, which
was predominant in the ancient sun-worship.
The lectures of Freemasonry give what mod-
ern Monitors have made an exoteric explana-
tion of the symbol, in telling us that the point
represents an individual brother, the circle the
boundary line of his duty to God and man, and
the two perpendicular parallel lines the patron
saints of the Order— St. John the Baptist and
St. John the EvangeUBt. ,

But that this Was not always its symbolic
signification, we may collect from the true his-
tory of its connection with the phallus of the
Ancient Mysteries. The phallus, as I have
already shown under the word, was among the
Egyptians the symbol of fecundity, expressed
by the male generative principle. It was
communicated from the rites of Osiris to the
religious festivals of Greece. Among the
Asiatics the same emblem, under the name of
lingam, was, in connection with the female

Erinciple, worshiped as the symbols of the
treatFather and Mother, or producing causes
of the human race, after then- destruction by
the deluge. On this subject, Captain WiM ord
(Asiat. Res.) remarks "that it was believed in
India, that, at the general deluge, everything
was involved in the common destruction ex-
cept the male and female principles, or organs
of generation, which were destined to produce
a new race, and to repeople the earth when the
waters had subsided from its surface. The
female principle, symbolized by the moon, .as-
sumed the form of a lunette or crescent; while
the maleprineiple, symbolised by the sun, as-
suming the form of the lingam, placed himself
erect in the center of the lunette, like the mast
of a ship. The two principles, m this united
form, floated on the surface of the waters dur-
ing tie period of their prevalence on the earth;
and thus became the progenitors of a new race
of men." Here, then, was the first outline of
the point within a circle, representing the prin-
ciple of fecundity, and doubtless the symbol,
connected with a different history, that,
namely, of Osiris, was transmitted by the In-
dian philosophers to Egypt, and to the other
nations, who derived, as I have elsewhere
shown, all their rites from the East.

It was in deference to this symbolism that,
as Biggins remarks (Anacal., ii., 306), circular
temples were in the very earliest ages univer-
sally erected in cyclar numbers to do honor to
the Deity.

Ia India, stone circles, or rather their rums,

are everywhere found; among the oldest of
which, according to Moore (Panth., 242), is
that of Dipaldiana, and whose execution will
compete with that of the Greeks. In the old-
est monuments of the Druids we find, as at
Stonehenge and Abury, the circle of stones.
In fact, afl the temples of the Druids were cir-
cular, with a single stone erected in the center.
A Druidical monument in Pembrokeshire,
called Y Cromlech, is described as consisting .
of several rude stones pitched on end in a cir-
cular order, and in the midst of the circle a
vast stone placed on several pillars. Near
Keswick, in Cumberland, says Oliver (Sions
and Symbols, 174), ia another specimen of this
Druidical symbol. On a hill stands a circle of
forty stones placed perpendicularly, of about
five feet and a half in height, and one stone in
the center of greater altitude.

Among the Scandinavians, the hall of Odin
contained twelve seats, disposed in the form of
a circle, for the principal gods, with an ele-
vated seat in the center for Odin. Scandina-
vian monuments of this form are still to be
found in Scania, Zealand, and Jutland.

But it is useless to multiply examples of the
prevalence of this symbol among the ancients.
And now let us apply this knowledge to the
Masonic symbol.

We have seen that the phallus and the point
within a circle come from the same source, and
must have been identical in signification.
But the phallus was the symbol of fecundity,
or the male generative principle, which by
the ancients was supposed to be the sun (they
looking to the creature and not to the Creator),
because by the sun's heat and light the earth is
made prolific, and its productions are brought
to maturity. The point within the circle was
then originally the symbol of the sun; and as
the lingam of India stood in the center of the
lunette, so it stands within the center of the
Universe, typified by the circle, impregnating
and vivifying it with its heat. And thus the
astronomers have been led to adopt the same
figure as their symbol of the sun.

Now it is admitted that the Lodge repre-
sents the world or the universe, and the Master
and Wardens within it represent the sun in
three positions. Thus we arrive at the true
interpretation of the Masonic symbolism of
the point within the circle. It is the same
thing, but under a different form, as the Mas-
ter and Wardens of a Lodge. The Master and
Wardens are symbols of the sun, the Lodge of
the universe, or world, just as the point is the
symbol of the same sun, and the surrounding
circle of the universe. .

*An addition to the above may be given, by
referring to one of the oldest symbols among
the Egyptians, and found upon then- monu-
ments, which was a circle centered by an
A TJ M, supported by two erect parallel ser-
pents; the circle being expressive of the col-
lective people of the world, protected by the
parallel attributes, the Power and Wisdom of

♦ From this point the article is by C. T. Mc-

Clenachan.

574

POLAND

POLYCHRONICON

the Creator. The Alpha and Omega, or the
1AM2J2. representing the Egyptian omnipo-
tent God> surrounded by His creation, having
for a boundary no other limit than what may
come within his boundless scope, his Wisdom
and Power. At times this circle is represented

by the Ananta (Sanskrit, eternity), a serpent
with its tail in its mouth. The parallel ser-
pents were of the cobra species.

It has been suggestively said that the Ma
sonic symbol refers to the circuits or cir
cumambulation of the initiate about the
sacred Altar, which supports the three Great
lights as a central point, while the brethren
stand m two parallel lines.

Poland. Freemasonry was introduced into
Poland, m 1736, by the Grand Lodge of Eng-
land; but in 1739 the Lodges were closed in
consequence of the edict of King Augustus II
whoenforced the bull of Pope Clement XII.
From 1742 to 1749 Masonry was revived and
several Lodges erected, which flourished for a
tune, but afterward fell into decay. In 1766
Count Mosrvnski sought to put it on a better
footing, and in 1769 a Grand Lodge was
formed, of which he was chosen Grand Master,
lhe Grand Lodge of England recognized this
body as a Provincial Grand Lodge. On the
first division of Poland, the labors of the
Grand Lodge were suspended; but they were

irel111 I773, bY Count Bl^. whoyintro!
duced the ritual of the Strict Observance, es-
tablished several new Lodges, and acknowl-
edged the supremacy of the United Lodges of
Germany. There was a Lodge in Warsaw,
working m the French Rite, under the au-
thority of the Grand Orient of France, and an-
other under the English system. These dif-
ferences of Rites created many dissensions,

«?* w ^St' 1781-> the Lod«0 Catherine of
the North Star received a Warrant as a Pro-
vincial Grand Lodge and on December 27th
of the same year the body was organized, and
fimatius Pococki elected Grand Master of all
roJisa and Lithuanian Lodges, the English

system being provisionally adopted. In 1794
with the dissolution of the kingdom, the
lodges in the Russian and Austrian portions
oi the partition were suppressed, and those
only in Prussian Poland continued their ex-
istence. Upon the creation, by Napoleon, of
the Grand Duchy of Warsaw, a Grand Orient
of Poland was immediately established. This
body continued in operation until 1823, with
more than forty Lodges under its obedience.
In November of that year the Order was inter-
dicted in consequence of the ukase of the Em-
peror Alexander prohibiting all secret societies,
and ail the Lodges were thereon closed. Dur-
ing the revolt of 1830 a few Lodges arose, but
they lasted only until the insurrection was
suppressed.

Politics. There is no charge more fre-
quently made against Freemasonry than that
ol its tendency to revolution, and conspiracy,
and to political organizations which may af-
fect the peace of society or interfere with the
rights of governments. It was the substance
of all Barruel's and Robison's accusations,
that the Jacobinism of France and Germany
was nurtured in the Lodges of those countries :
it was the theme of all the denunciations of
the anti-Masons of America, that the Order
was seeking a political ascendancy and an
undue influence over the government; it has
been the unjust accusation of every enemy of
the Institution in all times past, that its ob-
ject and aim is the possession of power and
™W m the affairs of state. It is in vain
that history records no instance of this unlaw-
ful connection between Freemasonry and pol-
itics: it is in vain that the libeler is directed
to the Ancient Constitutions of the Order
which expressly forbid such connection; the
libel is still written, and Masonry is again and
again condemned as a political club.

Polkal. A significant word in the high
degrees, which means altogether separated, in
allusion to the disunited condition of the Ma-
sonic Order at the time, divided as it was into
various and conflicting rites. The word is
corrupted from palcol, and is derived from the
radical ?D, pal, which, as Gesenius says, every-
whereimplies separation, and the adverbial
73, kol, wholly, altogether.

PolFchronlcon. Ranulf ffigden, a monk
of Chester, wrote, about 1350, under this title
a Latin chronicle, which was translated into
English i m 1387 by John Trevisa, and pub-
lishedby William Caxton, in 1482, as The
Polychromcon; "conteynyng the Berynges
andDedesofmanyTymes." Another edition
was published (though, perhaps, it was the
same book with a new title) by Wynkyn de
Woorde, m 1485, as Policronicon, in which
booke ben comprysed bryefly many wonderful
hystoryes, Englished by one Trevisa, vicarye of
JZn %,?to-> a of which sold in 1857 for
£61. ihere was another translation in the
same century by an unknown author. The
two translations made the book familiar to
the English public, with whom it was at one
time a favorite work. It was much used by
the compiler or compilers of the Old Constu

POMEGRANATE

tutions now known as the Cooke Manuscript.
Indeed, there is very little doubt that the
writers of the old Masonic records borrowed
from the Polychronicon many of their early
legends of Masonry. In 1865 there was pub-
lished at- London, under the authority of the
Master of the Rolls, an edition of the original
Latin chronicle, with both the English trans-
lations, that of Trevisa and that of the un-
known writer.
Pomegranate. The pomegranate, as a

rbol, was known to and highly esteemed by
nations of antiquity. In the description
of the pillars which stood at the porch of the
Temple ^see 1 Kings vti. 15), it is said that the
artificer "made two chapiters of molten brass
to set upon the tops of the pillars." Now the
Hebrew word mpmorim, which has been trans-
lated "chapiters," and for which, in Amos ix.
1, the word "lintel" has been incorrectly sub-
stituted (though the marginal reading cor-
rects the error), signifies an artificial large
pomegranate, or globe. The original meaning
is not preserved in the Septuagint, which has
aipaipwrnp, nor in the Vulgate, which uses
"sphserula," both meaning simply "a round
ball." But Josephus, in his Antiquities, has
kept to the literal Hebrew. It was customary
to place such ornaments upon the tops or
heads of columns, and in other situations.
The skirt of Aaron's robe Was ordered to be
decorated with golden bells and pomegranates,
and they were among the ornaments fixed
upon the golden candelabra. There seems,
therefore, to have been attached to this fruit
some mystic signification, to which it is in-
debted for the veneration thus paid to it. If
so, this mystic meaning should be traced into
Spurious Freemasonry; for there, after all, if
there be any antiquity in our Order, we shall
find the parallel of all its rites and ceremonies.

The Syrians at Damascus worshiped an
idol which they called Rimmon. This was
the same idol that was worshiped by Naaman
before his conversion, as recorded in the Sec-
ond Book of Kings. The learned have not been
able to agree as to the nature of this idol,
whether he was a representation of Helios or
the Sun, the god of the Phoenicians, or of
Venus, or according to Grotius, in his com-
mentary on the passage in Kings, of Saturn, or
what, according to Statius, seems moreprob-
able, of Jupiter Gassius. But it is sufficient
for thepresent purpose to know that Rimmon
is the Hebrew and Syriac for pomegranate.

Cumberland, the learned Bishop of Peter-
borough (Orig.Gent^Ant., p. 60), quotes Achil-
les Statius, a converted Pagan, and Bishop of
Alexandria, as saying that on Mount Cas-
sius Ywhich Bochart places between Canaan
and Egypt) there was a temple wherein Jupi-
ter's image held a pomegranate in his hand,
which Statius goes on to say, "had a mystical
meaning." Sanconiathon thinks this temple
was built by the descendants of the Cabiri.
Cumberland, attempts to explain this mystery
thus: "Agreeably hereunto I guess that the
pomegranate in the hand of Jupiter or Juno,
(because, when it is opened, it discloses a

PONTIFF 575

great number of seeds,) signified only, that
those deities were, being long-lived, the parents
of a great many children,_ and families that
soon grew into nations, which they planted in
large possessions, when the world was newly
begun to be peopled, by giving them laws and
other useful inventions to make their lives
comfortable."

Pausanias (Corinthiaca, p. 59) says he saw,
not far from the ruins of Mycenae, an image of
Juno holding in one hand a scepter, and in the
other a pomegranate; but he likewise declines
assigning: any explanation of the emblem,
merely declaring that it was lmoppirr6rtpos
Kiyos — "a forbidden mystery." That is, one
which was forbidden by the Cabiri to be di-
vulged.

In the festival of the Thesmophoria, ob-
served in honor of the goddess Ceres, it was
held unlawful for the celebrants (who were
women) to eat the pomegranate. Clemens
Alexandrinus assigns as a reason, that it was
supposed that this fruit sprang from the blood
of Bacchus.

Bryant (Anc. Myth., in., 237) says that the
Ark was looked upon as the mother of man-
kind, and on this account it was figured under
the semblance of a pomegranate; for as this
fruit abounds with seeds, it was thought no
improper emblem of the Ark, which con-
tained the rudiments of the future world. In
fact, few plants had among the ancients a
more mythical history than the pomegranate.

From the Hebrews, who used it mystically
at the Temple, it passed over to the Masons,
who adopted it as the symbol of plenty, for
which it is well adapted by its swelling and
seed-abounding fruit.

Pomme Verte (Green Apple), Order of
the. An androgynous Order, instituted in
Germany in 1780, and afterward introduced
into France. (Thory, ActaLat., i., 333.)

Pommel. A round knob; a term applied
to the globes or balls on the top of the pillars
which stood at the porch of Solomon's Temple.
It was introduced into the Masonic lectures
from Scriptural language. The two pommels
of the chapiters is in 2 Chron. iv. 13. It is,
however, an architectural term, thus defined
by Parker (Gloss. Arch*, p. 365): "Pommel de-
notes generally any ornament of a globular
form."

Pontlfes Freres. See Bridge Builders.

Pontifex. See Bridge Builders.

Pontiff. In addition to what has been said
of this word in the article on the "Bridge
Builders of the Middle Ages," the following
from Athanase Coquerel, fils, in a recent
essay entitled The Rise and Decline of the Rom-
ish Church, will be interesting.

"What is the meaning of 'pontiff'? ' Pon-
tiff' means bridge maker, bridge builder.
Why are they called in that way? Here is the
explanation of the fact : In the very first years
of the existence of Rome, at a time of which
we have a very fabulous history and but few
existing monuments; the little town of Rome,
not built on seven hills, as is generally sup-
posed— there are eleven of them now; then

576 PONTIFF

there were within the town less than seven,
even — that little town had a great deal to f ear
from an enemy which should take one of the
hills that Were out of town — the Janiculum —
because the Janiculum. is higher than the
others, and from that hill an enemy could very
easily throw stones, fire, or any means of de-
struction into the town. The Janiculum was
separated from the town by the Tiber. Then
the first necessity for the defense of that little
town of Rome was to have a bridge. They
had built a wooden bridge over the Tiber, and
a great point of interest to the town was, that
this bridgeshould be kept always in good order,
so that at any moment troops could pass over.
Then, with the special genius of the Romans,
of which we have other instances, they or-
dained, curiously enough, that the men, who
were a corporation, to take care of that bridge
should be sacred; that their function, neces-
sary to the defense of the town, should be con-
sidered holy; that they should be priests; and
the highest of them was called ' the high bridge
maker.' So it happened that there was in
Rome a corporation of bridge makers — pon-
tifices — of whom the head was the most sacred
of all Romans; because in those days his life
and the life of his companions was deemed
necessary to the safety of the town."

And thus it is that the title of Pontifex Max-
imus, assumed by the Pope of Rome, literally
means the Grand Bridge Builder.
Pontiff, 'Grand. See Grand Pontiff,
Poor Fellow-Soldiers of Jesus Christ.
(Pduperea commilitones Jesu ChHsti.) This
was the title first assumed by the Knights
Templars.

Pooroosh. The spirit or essence of Brahm
in the Indian religious system.

Poppy. In the mysteries of the ancients,
the poppy was the symbol of regeneration.
The somniferous qualities of the plant ex-
pressed the idea of quiescence; but the seeds
of a new existence which it contained were
thought to show that nature, though her pow-
ers were suspended, yet possessed the capabil-
ity of being called into a renewed existence.
Thus the poppy planted near a grave sym-
bolized the idea of a resurrection. Hence, it
conveyed the same sjnmbolism as the ever-
green or sprig of acacia does in the Masonic
mysteries.

Porch of the Temple. See Temple of

Solomon.

Porta, Gambattlsta. A physicist of
Naples, who was born in 1545 and died in 1615.
He was the founder of the Segreti, or "Acad-
emy of Secrets, " which see. He devoted (
himself to the study of the occult sciences, was '
the inventor of the camera obscura, and the 1
author of several treatises on Magic, Physi-
ognomy, and Secret Writing. De Feller i
{Biog. Univ.) classes him with Cornelius 1
Agrippa, Cardan, Paracelsus, and other dis- i
cipies of occult philosophy.

Portiforlum. A banner like unto the gon-
falon, used as an ensign in cathedrals, and <
borne at the head of rehgioos processions.
■ Portugal. Freemasonry was introduced i

PRACTICES

, into Portugal in 1736, when a Lodge was in-

■ stituted at Lisbon, under a Deputation to
s George Gordon from Lord Weymouth, Grand
• Master of England. An attempt was made
i by John Coustos to establish a second in 1743,

■ but he and his companions Were arrested by

■ the Inquisition, and the Lodge suppressed,
i Freemasonry must, however, have continued

to exist, although secretly practised, for in
i 1776 other arrests of Freemasons were made
by the Holy Office. But through the whole
of the eighteenth century the history of Ma-
sonry in Portugal was the history of an unin-
terrupted persecution by the Church and the
State. In 1805 a Grand Lodge was estab-
lished at Lisbon, and Egaz-Moritz was elected
Grand Master. John VI., during his exile,
issued from Santa Cruz, in 1818. a decree
against the Masons, which declared that
every Mason who should be arrested should
suffer death, and his property be confiscated to
the State; and this law was extended to for-
eigners residing hi Portugal, as well as to na-
tives. This bigoted sovereign, on his res-
toration to the throne, promulgated in 1823
another decree against the Order, and Free-
masonry fell into abeyance; but in 1834 the
Lodges were again revived. But dissensions
in reference to Masonic authority unfortu-
nately arose among the Fraternity of Portugal,
which involved the history of the Order in
that country in much confusion. There were
in a few years no less than four bodies claim-
ing Masonic jurisdiction, namely, a Grande
Oriente Lusitano, which had existed for more
than a quarter of a century, and which, in
1846, received Letters-Patent from the Su-
preme Council of Brazil for the establishment
of a Supreme Council; a Provincial Grand
Lodge, under the jurisdiction of the Grand
Lodge of Iceland, with a Chapter of Rose
Croix working under the authority of the
Grand Council of Rites of Ireland; and two
Grand Orients working under contending
Grand Masters. Many attempts were made
to reconcile these opposing bodies, but without
success; and, to add to the difficulty, we find,
about 1862, another body calling itself the
Orient of the Masonic Confederation. But
all embarrassments were at length removed
by the alliance, in 1871, of the United Grand
Orient with the Supreme Council, and the
Masonic interests of Portugal are now pros-

Eerously conducted by the "Grande Oriente
usiteno Unido, Supremo Conselho de Ma-
conaria Portugueza."

Postulant. The title given to the candi-
date in the degree of Knight Kadosh. From
the Latin poshdans, asking for, wishing to
have.

Pot Of Ineense. As a symbol of the sacri-
fice which should be offered up to Deity, it has
been adopted in the Third Degree. (See In-
cense.)

Pot of Manna. See Manna, Pot of '.
Poursulvant. More correctly, Pursui-
vant, which see.

Practiciis. The Third Degree of the Ger-
man Rose Croix.

PBAXGEANS

Praxoeans. The followers of Praxeas in
the second century, who proclaimed a unity
in God, and that He had suffered upon the

cross. .

Prayer. Freemasonry is a religious insti-
tution, and hence its regulations inculcate the
use of prayer "as a proper tribute of grati-
tude," to borrow the language of Preston, to
the beneficent Author of Life." Hence it is
of indispensable obligation that a Lodge, a
Chapter, or any other Masonic body, should
be both opened and closed with prayer; and
in the Lodges working in the English and
American systems the obligation is strictly
observed. The prayers used at opening and
closing in America differ in language from the
eariyformulas found in the second edition of
Preston, and for the alterations we are prob-
ably indebted to Webb, The prayers used m
the middle and perhaps the beginrongof the
eighteenth century are to be found in Preston
(ed. 1775), and are as follows:

At Opening.— "May the favor of Heaven
be upon this our happy meeting; may it be
begun, carried on, and ended m order, har-
mony, and brotherly love: Amen."

At Closing.— "May the blessing of Heaven
be with us and all regular Masons, to beautify
and cement us with every moral and social
virtue: Amen."

There is also a prayer at the initiation of
a candidate, which bas; at the present day.
been very slightly varied from the original
form. This prayer, but in .a very different
form, is much older than Preston, who
changed and altered the much longer for-
mula which had been used previous to his
day. It was asserted by Dermott that the
prayer at initiation was a ceremony only
m use among the "Ancients" or Atholl
Masons, and that it was omitted by the
"Modems." But this cannot be so, as is
proved by the insertion of it in the earliest
editions of Preston. We have moreover a
form of prayer "to be used at the admis-
sion of a brother," contained in the Pocket
Companion, published in 1754, by John
Scott, an adherent of the "Moderns,'' which
proves that they as well as the "Ancients
observed the usage of prayer at an initiation.
There is a still more ancient formula of
"Prayer to be used of Christian Masons at
the empointmg of a brother," said to have
been used in the reign of Edward IV., from
1461 to 1483, which is as follows:

"The might of God. Hie Father of Heaven,
with the wisdom of his glorious Son through
the goodness of the Holy Ghpst, that hath
been three persons in one Godhead, be with
us at our beginning, give us grace to govern
in bur living here, that we may only come to
his bliss that shall never have an end. _

The custom of commencing and ending
labor with prayer was adopted at an early
period by the Operative Freemasons of Eng-
land. Findel says (Hist., p. 78), that "their
Lodges were opened at sunrise, the Master
taking his station in the East and the brethren
forming a half circle around him. After

prayer, each craftsman had his daily work
pointed out to him, and received his instruc-
tions. At sunset they again assembled after
labor, prayer was offered, and their wages paid
to them." We cannot doubt that the German
Stone-Masons, who were even more religiously
demonstrative than their English brethren,
must have observed the same custom.

As to the posture to be observed in Masonic
prayer, it may be remarked that in the lower
degrees the usual posture is standing. At
an initiation the candidate kneels, but the
brethren stand. In the higher degrees the
usual posture is to kneel on the right knee.
These are at least the usages which are
:nerally practised in America.
Preadamlte. A degree contained in the
Archives of the Mother Lodge of the Philo-
sophic Scottish Rite. , , .

Precaution. In opening and closing the
Lodge, in the admission of visitors, in con-
versation with or in the presence of strangers,
the Mason is charged to use the necessary
precaution, lest that should be communicated
io the profane which should only be known
to the initiated. • , m «,

Precedency of Lodges. The precedency
of Lodges is always derived from the date
of their Warrants of Constitution, the oldest
Lodge ranking as No. 1. As this precedency
confers certain privileges, the number of the
Lodge is always determined by the Grand
Lbdge, while the name is left to the selection
of the members. ,
Preceptor. Grand Preceptor, or Grand
Prior, or Preceptor, or Prior, was the title
indifferently given by the Knights Templar
to the officer who presided over a province or
kingdom, as the Grand Prior or Grand Pre-
ceptor of England, who was called in the East
the Prior or Preceptor of England. The
principal of these Grand Preceptors were those
of Jerusalem, Tripolis, and Antioch.

Preceptory. The houses or residences of
the Knights Templar were called Preceptories1,
and the superior of such a residence was
called the Preceptor. Some of the residences
were also called Commanderies. The latter
name has been adopted by the Masonic
Templars of America. , An attempt was made
in 1856, at the adoption of a new Constitution
by the Grand Encampment of the United
States, which met at Hartford, to abolish the
title ^Commanderies," and adopt that of
"Preceptories," for the Templar organiza-
tions; a change which would undoubtedly
have been more in accordance with history,
but unfortunately the effort to effect the
change was not successful.
Precious Jewels. See Jewels, Precious.
Preferment. In all the Old Constitutions
we find a reference made to ability and
skill as the only claims for preferment or
promotion. Thus in one of them, the Lans-
downe Manuscript, whose date is about
1560, it is said that Nimrod gave a charge to
the Masons that "they should ordaine the
most wise and cunninge man to be Master
of the King or Lord's worke that was amongst

$t8 PRELATE

them, and neither for love, riches, nor favour,
to sett another that liad little cunninge to be
Master of that worke, whereby the Lord
should bee ill served and the science ill de-
famed." And again, in another part of the
same Manuscript, it is ordered, "that noe
Mason take on him noe Lord's worke nor
other man's but if he know . himself e well
able to performe the worke, so that the Craft
have noe slander." Charges to the same
effect, almost, indeed, in the same words, are
to be found in all the Old Constitutions. So
Anderson, when he compiled The Charges of a
Freemason, which he says were "extracted
from the ancient records," and which he
published in 1723, in the first edition of the
Book of Constitutions, lays down the rule of
preferment in the same spirit, and in these
words:

"All preferment among Masons is grounded
upon real worth and personal merit only;
that so the Lords may be well served, the
brethren not put to shame, nor the royal
Craft despised ; therefore no Master or Warden
is chosen by seniority, but for his merit."

And then he goes on to show how the
skilful and qualified Apprentice may in due
time become a Fellow-Craft, and, "when
otherwise qualified, arrive to the Honour of
being the Warden, and then the Master of
the Lodge, the Grand Warden, and at length
the Grand Master of all the Lodges, according
to his merit." (Constitutions, 1723, p. 51.)
This ought to be now, as it has always been,
the true law of Masonry; and when ambitious
men are seen grasping for offices, and seeking
for positions whose duties they are not
qualified to discharge, one is inclined to regret
that the Old Charges are not more strictly
obeyed.

Prelate. The fourth officer in a Comman-
dery of Knights Templar and in a Council
of Companions of the Red Cross. His duties
are to conduct the religious ceremonies of
the organization. His jewel is a triple tri-
angle, the symbol of Deity, and within each
of the triangles is suspended a cross, in allu-
sion to the Christian character of the chiv-
alric institution of which he is an officer.
The corresponding officer in a Grand Com-
mandery and in the Grand Encampment
is called a Grand Prelate.

Prelate of Lebanon. (Prilat duIAban.)
A mystical degree in the collection of Pyron.

Prentice. An archaism, or rather a vul-
garism for Apprentice, constantly found in
the Old Records. It is now never used.

Prentice Pillar. In the southeast part
of the Chapel of Roslyn Castle, in Scotland,
is the celebrated column which goes by this
name, and with which a Masonic legend is
connected. The pillar is a plain fluted shaft,
having a floral garland twined around it, all
carved out of the solid stone. The legend
is, that when the plans of the chapel were
sent from Rome, the master builder did not
clearly understand about this pillar, or, as
another account states, had lost this particular
portion of the plans, and, in consequence, had

PRESIDENT

to go to Rome for further instructions or to
procure a fresh copy. During his absence,
a clever apprentice, the only son of a widow,
either from memory or from his own invention,
carved and completed the beautiful pillar.
When the master returned and found the
work completed, furious with jealous rage,
he killed the apprentice, by striking him a
frightful blow on the forehead with a heavy
setting-maul. In testimony of the truth of
the legend, the visitor is shown three heads
in the west part of the chapel — the master's,
the apprentice's (with the gash on his fore-
head), and the widow's. There can be but
little doubt that this legend referred to that
of the Third Degree, which is thus shown to
have existed, at least substantially, at that
early period.

Preparation of tbe Candidate. Great
care was taken of the personal condition of
every Israelite who entered the Temple for
Divine worship. The Talmudic treatise en-
titled Baracoth, which contains instructions
as to the ritual worship among the Jews,
lays down the following rules for the prepara-
tion of all who visit the Temple: "No man
shall go into the Temple with his staff, nor
with shoes on his feet, nor with his outer
garment, nor with money tied up in his
purse." There are certain ceremonial usages
m Freemasonry which furnish what may be
called at least very remarkable coincidences
with this old Jewish custom.

The preparation of the candidate for in-
itiation in Masonry is entirely symbolic.
It varies in the different degrees, and there-
fore the symbolism varies with it. Not
being arbitrary and unmeaning, but, on the
contrary, conventional and full of significa-
tion, it cannot be altered, abridged, or
added to in any of its details, without affect-
ing its esoteric design. To it, in its fullest
extent, every candidate must, without excep-
tion, submit.

The preparation of a candidate is one of the
most delicate duties we have to perform and
care should be taken in appointing the officer,
who should bear in mind that "that which is
not permittible among gentlemen should be
impossible among Masons." [E. E. C ]

Preparing Brother. The brother who
prepares the candidate for initiation. In
English, he has no distinctive title. In
French Lodges he is called "Frere terrible,"
and in German he is called "Vorbereitender
Bruder," or "FUrchterlicher Bruder." His
duties require him to have a competent
knowledge of the ritual of reception, and
therefore an experienced member of the
Lodge is generally selected to discharge the
functions of this office. In most jurisdictions
in America this is performed by the Master
of Ceremonies.

President. The presiding officer in a
convention of High Priests, according to the
American system, is so called. The second
officer is styled Vice-President. On Sep-
tember 6, 1871, the Grand Orient of France,
in violation of the landmarks, abolished the

PRESIDING

office of Grand Master, and conferred his
powers on a Council of the Order. The
President of the Council is now the official
representative of the Grand Orient and the
Craft, and exercises several of the preroga-
tives hitherto administered by the Grand
Master.

Presiding Officer. Whoever acts, al-
though temporarily and pro hoc trice, as
the presiding officer of a Masonic body, as-
sumes for the time all the powers and func-
tions of the officer whom he represents.
Thus, in the absence of the Worshipful
Master, the Senior Warden presides over
the Lodge, and for the time is invested with
all the prerogatives that pertain to the
Master of a Lodge, and can, while he is
in the chair, perform any act that it would
be competent for the Master to perform
were he present.

Press, Masonic. The number of the
Masonic press throughout the world is small,
but the literary ability commands attention.
In every nation Masonry has its advocate
and newsbearer, in the form of a weekly or
semi-monthly chronicle of events, or the more
sedate magazine or periodical, sustaining the
literature of the Fraternity.

Preston, William. This distinguished
Mason was born at Edinburgh on the 7th of
August, 1742. The usual statement, that
he was born on the 28th of July, refers to old
style, and requires therefore to be amended.
He was the son of William Preston, Esq.,
a writer to the Signet, and Helena Cumming.
The elder Preston was a man of much intel-
lectual culture and abilities, and in easy
circumstances, and took, therefore, pains to
bestow upon his son an adequate education.
He was sent to school at a very early age,
and having completed his preliminary educa-
tion in English under the tuition of Mr.
Stirling, a celebrated teacher in Edinburgh,
he entered the High School before he was
six years old, and made considerable progress
in the Latin tongue. From the High School
he went to college, where he acquired a
knowledge of the rudiments of Greek.

After the death of his father he retired
from college, and became the amanuensis
of that celebrated linguist, Thomas Ruddi-
man, to whose friendship his father had
consigned him. Mr. Ruddiman having greatly
impaired and finally lost his sight by his
intense application to his classical studies,
Preston remained with him as his secretary
until his decease. His patron had, however,
previously bound young Preston to his
brother, Walter Ruddiman, a printer, but
on the increasing failure of his sight, Mr.
Thomas Ruddiman withdrew Preston from
the printing-office, and occupied him in read-
ing to him and translating such of his works
as were not completed, and in correcting the
proofs of those that were in the press. Sub-
sequently Preston compiled a catalogue of
Ruddiman's books, under the title of Biblio-
theca Ruddimana, which is said to have ex-
hibited much literary ability.

PRESTON 579

After the death of Mr. Ruddiman, Pres-
ton returned to the printing-office, where he
remained for about a year; but his inclina-
tions leading him to literary pursuits, he,
with the consent of his master, repaired to
London in 1760, having been furnished with
several letters of introduction by his friends
in Scotland. Among them was one to Will-
iam Strahan, the king's printer, in whose
service, and that of his son and successor,
he remained for the best years of bis life
as a corrector of the press, devoting him-
self, at the same time, to other literary
vocations, editing for many years the London
Chronicle, and furnishing materials for various
periodical publications.

Mr. Preston's critical skill as a corrector
of the press led the literary men of that day
to submit to his suggestions as to style
and language; and many of the most dis-
tinguished authors who were contemporary
with him honored him with their friend-
ship. As an evidence of this, there were
found in his library, at his death, presenta-
tion copies of their works, with their auto-
graphs, from Gibbon, Hume, Robertson,
Blair, and many others.

It is, however, as a distinguished teacher
of the Masonic ritual, and as the founder
of a system of lectures which still retain
their influence, that William Preston more
especially claims our attention.

Stephen Jones, the disciple and intimate
friend of Preston, published in 1795, in the
Freemasons' Magazine, a sketch of Preston's
life and labors; and as there can be no doubt,
from the relations of the author and the
subject, of the authenticity of the facts
related, I shall not hesitate to use the lan-
guage of this contemporary sketch, inter-
polating such explanatory remarks as I may
deem necessary.

Soon after Preston's arrival in London,
a number of brethren from Edinburgh re-
solved to institute a Freemasons* Lodge in
that city, under the sanction of a Constitu-
tion from Scotland; but not having suc-
ceeded in their application, they were recom-
mended by the Grand Lodge of Scotland
to the ancient Lodge in London, which imme-
diately granted them a Dispensation to form
a Lodge and to make Masons. They accord-
ingly met at the White Hart in the Strand,
and Mr. Preston was the second person
initiated under that Dispensation. This was
in 1762. Lawrie records the application as
having been in that year to the Grand Lodge
of Scotland. It thus appears that Preston
was made a Mason under the Dermott sys-
tem. It will be seen, however, that he sub-
sequently went over to the legitimate Grand
Lodge.

The Lodge was soon after regularly con-
stituted by the officers of the ancient Grand
Lodge in person. Having increased con-
siderably in numbers, it was found necessary
to remove to the Horn Tavern in Fleet
Street, where it continued some time, till,
that house being unable to furnish proper

580 PEESTON

accommodations, it was removed to Scots'
Hall, Blackfriars. Here it continued to
flourish about two years, when the decayed
state of that building obliged it to remove
to the Half Moon Tavern, Cheapside, where
it continued to meet for a considerable time.

At length Mr. Preston and some others
of the members having joined the Lodge,
under the regular EogBsh Constitution; at
the Talbot San, in the Strand, they ire-
vailed on the rest of the Lodge at the Half
Moon Tavern to petition for a Constitution.
Lord Blaney, at that time Grand Master,
readily acquiesced with the desire of the
brethren, and the Lodge was soon after
constituted a second time, in ample form,
by the name of "The Caledonian Lodge."
The ceremonies observed, and the numerous
assembly of respectable brethren who attended
the Grand Officers on that occasion, were
long remembered to the honor of the Lodge.

This circumstance, added to the absence
of a very skilful Mason, to whom Mr. Pres-
ton was attached, and who had departed for
Scotland on account of his health, induced
him to turn his attention to the Masonic
lectures; and to arrive at the depths of the
science, short of which he did not mean to
stop, he spared neither pains nor expense.

Preston's own remarks on this subject, in
the introduction to his Illustrations of Ma-
sonry, are well worth the perusal of every
brother who intends to take office. "When,"
says he, "I first had the honor to be elected
Master of a Lodge, I thought it proper to
inform myself fully of the general rules of
the society, that I might be able to fulfil
my own duty, and officially enforce obedi-
ence in others. The methods which I
adopted, with this view, excited in some of
superficial knowledge an absolute dislike
of what they considered as innovations;
and in others, who were better informed, a
jealousy of pre-eminence, which the prin-
ciples of Masonry ought to have checked.
Notwithstanding these discouragements, how-
ever, I persevered in my intention of sup-
porting the dignity of the society, and of
discharging with fidelity the trust reposed
in me." Masonry has not changed. We
still too often find the same mistaking of
research for innovation, and the same un-
generous jealousy of preeminence of which
Preston complains.

Wherever instruction could be acquired,
thither Preston directed his course; and
with the advantage of a retentive memory.'
and an extensive Masonic connection, added
to a diligent literary research, he so far suc-
ceeded in his purpose as to become a com-
petent master of the subject. To increase
the knowledge he had acquired, he solicited
the company and conversation of the most
experienced Masons from foreign countries;
and, in the course of a literary correspond-
ence with the Fraternity at home and abroad,
made such progress in the mysteries of the
art as to become very useful in the connections
he had formed. He was frequently heard to

PRESTON

say, that in the ardor of his inquiries he
had explored the abodes of poverty and
wretchedness, and, where it ought have
been least expected, acquired very valuable
scraps of information. The poor brother in
return, we are assured, had no cause to think
his time or talents ill bestowed. He was
also accustomed to convene his friends once
or twice a week, in order to illustrate the lec-
tures; on which occasion objections were
started, and explanations given, for the pur-
pose of mutual improvement. At last, with
the assistance of some zealous friends, he was
enabled to arrange and digest the whole of the
first lecture. To establish its validity, ha
resolved to submit to the society at large
the progress he had made; and for that
purpose he instituted, at a very considerable
expense, a grand gala at the Crown and
Anchor Tavern, in the Strand, on Thursday,
May 21, 1772, which was honored with the
presence of the then Grand Officers, and
many other eminent and respectable breth-
ren. On this occasion he delivered an ora-
tion on the Institution, which, having met
with general approbation, was afterward
printed in the first edition of the Illustrations
of Masonry, published by him the same year.

Having thus far succeeded in his design,
Mr. Preston determined to prosecute the
plan he had formed, and to complete the
lectures. He employed, therefore, a num-
ber of skilful brethren, at his own expense,
to visit different town and country Lodges,
for the purpose of gaining information;
and these brethren communicated the re-
sult of their visits at a weekly meeting.

When by study and application he had
arranged his system, he issued proposals
for a regular course of lectures on all the
degrees of Masonry, and these were publicly
delivered by him at the Miter Tavern, in
Fleet Street, in 1774.

For some years afterward, Mr. Preston
indulged his friends by attending several
schools of instruction, and other stated
meetings, to propagate the knowledge of
the science, which had spread far beyond
his expectations, and considerably enhanced
the reputation of the society. Having ob-
tained the sanction of the Grand Lodge,
he continued to be a lealous encourager
and supporter of all the measures of that
assembly which tended to add dignity to
the Craft, and in all the Lodges in which
his name was enrolled, which were very-
numerous, he enforced a due obedience to
the laws and regulations of that body. By
these means the subscriptions to the charity
became much more considerable; and daily
acquisitions to the society were made of
some of the most eminent and distinguished
characters. At last he was invited by his
friends to visit the Lodge of Antiquity,
No. 1, then held at the Miter Tavern, in
Fleet Street, when on June 15, 1774, the
brethren of that Lodge were pleased to admit
him a member, and, what was very unusual,,
elected him Master at the same meeting.

PRESTON

581

He had bee. Master of Afgrand &r5#S°K

Lodge at the Queen's Head, Gray ^TnMaSsr. '

gate, Holbotn, for over ^Jf™> ^Vt 8 Mr Weston's exclusion, he seldom
n*Wr Wees before that tune. But curing jwf • " ™ , . t^™*. thoueh

pemded his conduct on;aU ^ occasions; and to the m™»8^",ge of p^ton we get
ne was frequently seen voluntary to assume So much «^Lg sketch of Stephen
the subordinate offices of .an assembly, , over Irom tne ^ mugt ^ for

which he had long presided, on occas ions Jo m, ^Pg^ of ^ 0f the circum-
where, from the absence of the P^P^J *t™ ^Hch he has so concisely related,
sons, he had conceived that hisservices would sta^f e3ion of such a mai as Preston
promote the purposes of.thf,m^K- from the Order was a disgrace to the Grand

* To the Lodge of Antiquity he now "XTkich inflicted it. It was, to use

o&ge^of Antiquity he now ^? "^rinflicted iT It was, to use

-r— - irmtice. "a very ungrateful and inadequate

unproved in its finances. . H™™*5'. a, /

Sa^ship of Mr Thomf ^ench, Wg^g"? f^ ^only torn Ihe
under ^he auspices of the ^eo : Beaufort Atirn^ ^f&iS Lodge wS helS; a protest
then Grand Master, JjfdJ>«»me * useful ™ft|e members was entered against

assistant in arranging the general /egu&twns 01 a iw. m w» festival. In come-

of the society, and revivmg the foreign and it on the day <* tne 'm b attended,
country correspondence^ Saving teenap- ^^^Jcdffi themselves as Masons
pointed to the office of DeputyW Secre- w bo, tevmg . the ^ pew md

tary under James Heseltine, Esq., he com- m tne vestryroom , » they crossed

various memoranda he had made, to ^ WYifi to the regulations
the History of Masonry, which was after- the ma tter ol P^Tlt ^ for maintain-

TftpJtt g^The SrS
^tfo^unate d^ute havm™ in

at tfa* to. was ckcumstantially.nan-ated *«^tJ^^5^atJ<Swf the
in a well-written pamphlet, printed by But ten ^ it had corn-

Mr. Preston at his own emense, and cir- Grand ^p^^^^tored with all
culated among his friends, out never pub- mitt ,ed and ""g^^g1^ new Grand
lushed, and the leading circumstances were h«°f°Xw ^nrnow%hile the name
recorcied in some of the later ^10™ ^ rffEJSrtimoWn and revered by all who
the Illustrations of Masonry. . Ten years o^J^^^^SnT the names of att his
afterward, however, on a ^mvestigafaon value M«^c ^^^J^ ^ Noor.

£1i±1o",3ES* ffi^"SST-* «o a wl-des^rved oh-

j^tfetfbv members of the Lodge of An- Iivion.

582

PRESTON

PRETENDER

Preston had no sooner been restored to
his Masonic rights than he resumed his labors
for the advancement of the Order. In 1787
he organized the Order of Harodim. a society
in which it was intended to thoroughly
teach the lectures which he had prepared.
Uf this Order some of the most distinguished
Masons of the day became members, and it
is said to have produced great benefits by its
« "TS^? plan of Masonic instruction.
But William Preston is best known to us
by his mvaluable work entitled Illustrations
of Masonry. The first edition of this work
was published in 1772. Although it is spoken
of m some resolutions of a Lodge, published
in the second edition, as "a very ingenious
and elegant pamphlet," it was really a work
of some size, consisting, in its introduction
and text, of 288 pages. It contained an
account of the "grand gala," or banquet,
given bjr the author to the Fraternity in
May, 1772, when he first proposed his system
of lectures. This account was omitted in
the second and all subsequent editions "to
make room for more useful matter." The
second edition, enlarged to 324 jpages, was
published m 1775, and this was followed bv

"^SJ177^1781' 1788> 1792> 1799, 1801,
afd 1812. There must have been three
other editions, of which I can find no account
VL; j- iDbo8«»Phies, for Wilkie calls his
JfVi ^tion the tenth, and the edition of
1812, the last published by the author, is
called the twelfth. The thirteenth and
fourteenth editions were published after the
author's death, with additions— the former
by Stephen Jones in 1821, and the latter by
Dr. Oliver in 1829. Other English editions
have been subsequently published. [The
last being edited by Dr. Oliver in 1861.] The
work was translated into German, and two
editions published, one in 1776 and the other
m 1 , \ *n America, two editions were
published in 1804, one at Alexandria, in Vir-
ginia, and the other, with numerous important
additions, by George Eichards, at Ports-
mouth, New Hampshire. Both claim, on the
titte-page, to be the "first American edition";
and it is probable that both works were pub-
lished by their respective editors about
the same time, and while neither had any

Knowledge of the existence of a rival copy.

Preston died, after a long illness, in Dean
Street, Fetter Lane, London, on April 1,
1818, at the age of seventy-six, and was
buried m St. Paul's Cathedral. In the
latter years of his life he seems to have taken
no active public part in Masonry, for in
the very full account of the proceedings at
the union in 1813 of the two Grand Lodges,
his name does not appear as one of the
actors, and his system was then ruthlessly
surrendered to the newer but not better
one of Dr. Hemming. But he had not lost
his interest in the Institution which he had
served so well and so long, and by which
he bad been so illy requited. For he be-
queathed at his death £300 in Consols
the interest of which was to provide for

the annual delivery of a lecture according
to his system. He also left £500 to the

cMdren, and a like sum to the General
Charity Fund of the Grand Lodgt He

onTv K married' and left beh&l hto
arX^f name 88 a .g">at Masonic teacher
and the memory of his services to the Craft

IT?.? if* on of ^ Prions !ontal
an excellently engraved likeness of him by
Ridley, from an original portrait said to
ThPr/;s U rUmm°nd' ^ Academician.

L thi p earIlef f ?graved Ukeness of him
in the freemasons' Magazine for 1795, from

taLTm^oT^0 be by D™°nd- ™«
Jfr,"1 1794s. ,They Present the differences

to f£2 W^°h Ty .naturally be ascribed
mhft tej ? . tw«nty"slx.years- The latter
print is said, by those who personally knew
him, to be an excellent likeness.

Prestonlan Lecture. In 1818, Bro. Pres-
ton, the author of the Illustrations of Masonry,
bequeathed £300 in Consols, the mterestof
which was to provide for the annual delivery
of a lecture according to the system which he
had elaborated. The appointment of the
Lecturer was left to the Grand Master for
the time being. Stephen Jones, a Past
Master of the Lodge of Antiquity, and an
intimate friend of Preston, received the
first appointment; and it was subsequently
given to Bro. Laurence Thompson, the only
surviving pupil of Preston. He held it until
his death, after which no appointment of a
Lecturer was made until 1857. when the
W. M. of the Royal York Lodge was re-
quested by Lord Zetland, Grand Master, to
deliver the lecture, which he did in January,
1858; twice again in the same year the lecture
was delivered, and again, in subsequent years
until 1862, since which time the lecture
seems to have been abandoned.

1•77<?el»t0,?aI, **c.tur?S'. About the year
■ 'ZL pIeston submitted his course of lectures
on the first three degrees to the Craft of Eng-
land These lectures were a revision of those
which had been practised, with various
modifications, since the revival of 1717 and
were intended to confer a higher literary
character on the Masonic ritual. Preston
had devoted much time and labor to the
compilation of these lectures, a syllabus of
which will be found in his Illustrations. They
were adopted eagerly by the English Frater-
nity, and continued to be the authoritative
system of the Grand Lodge of England until
the union m 1813, when, for the sake of secur-
ing uniformity, the new and inferior system
of Dr. Hemming was adopted. But the
iTestoman lectures and ritual are still used
by many Lodges in England. In America
they were greatly altered by Webb, and are
no longer practised there.

Pretender. James Stuart, the son of
James II., who abdicated the throne of Great
Britain, and Charles Edward, his son, are
known in history as the Old and the Young
Pretender. Their intrigues with Masonry,
which they are accused of attempting to

PRIESTLY

583

use aa an instrument to aid in a restoration
to the toone, *^itute a very mteres^S
grisode in the history of the Order. (See

M^oLyTSd it would be always out of order
to move it in a Masonic body. . ,

Priehard, Samuel. 'An unpnnapled
and needy brother," as Oliver <^J^«*°
published at London, in M a book with the
following title: Masonry Dissected; being a
Universal and 6enuim_ Des^ptim ofMJs
Branches, from the Original to thus Present
Time: as it is delivered in the instituted,
regular Lodges, both in CUy and Country,
according to the several Degrees of Admission,
giving an impartial account of _««r- Wta'
Proceedings in initiating their New Members
in the whole Three Degrees of Masonry, ,
I. Entered Prentice; II. Felhw Craft, ; III.
Master. To which is added, The Author s
Vindication of Himself, by Samuel Pnchard,
Late Member of a constituted Lodge. Ibis
work, which contained a great deal of plau-
sible matter, mingled with some truth as
well as falsehood, passed through a great
many editions, was translated into the Frencn,
German, and Dutch languages, and became
the basis or model on which all the subsequent
so-called expositions, such as Tubal-Cam,
Jachin and Boaz, etc., were framed. In the
same year of the appearance of Prichard s
book, a Defence of Masonry, as a reply to the
Masonry Dissected was anonymously pub-
lished, and has often been erroneously attrib-
uted to Dr. Anderson, but it has been dis-
covered that its author was Bro. Martin
Clare (q. v.). No copy is now known to
exist of this Defence, but it will be found at
the end of the 1738 edition of the Constitutions.
It is not, however, a reply to Prichard, but
rather an attempt to interpret the ceremonies
which are described in the Masonry Dissected
in their symbolic import, and this it is that
gives to the Defence a value which ought to
have made it a more popular work among the
Fraternity than it is. Prichard died ui ob-
scurity; but the Abb6 Larudan, in his Franc-
Macons ecrases (p. 135), has manufactured
a wild tale about his death; stating that he
was carried by force at night into the Grand
Lodge at London, put to death, his body
burned to ashes, and all the Lodges in the
world informed of the execution. The Abbe
is satisfied of the truth of this wondrous
narrative because he had heard it told in
Holland and in Germany, all of which only
proves that the French calumniator of Ma-
sonry abounded either in an inventive faculty
or in a trusting faith. _

Price, Henry* He received a Deputation
as Provincial Grand Master of New England,
which was issued on April 30, 1733, by Vis-
count Montague, Grand Master of England.
On the 30th of the following July, Price or-
ganized a Provincial Grand Lodge; and be
may thus be considered as the founder of Ma-

sonry in New England. He was born in Eng-
Cfabout thenar 1697, and died in Mas-
sachusetts in 1780. A very able memoir of
Price bv Bro. William Sewell Gardner, will
bTfounS in the Proceedings of the Grand
Lodge of Massachusetts for the year 1871.

Priest. In the primitive ages of the
world every father was the priest „of his
family, and offered prayer and sacrifice for
his household. So. too, the patriarchs ex-
ercised the same function. Melchwedek is
called "the priest of the most high God ,
and everywhere in Scripture we find the
patriarchs performing the duties of prayer
Mid sacrifice. But when political society
was organized, a necessity was found, in
the religious* wants of the people, for a
separate class, who should become, as they
have been described, the mediators between
men and God, and the interpreters of the will
of the gods to men. Hence arose the sacer-
dotal class— the cohen among the Hebrews,
the hiereus among the Greeks, and the
sacerdos among the Romans. Thereafter
prayer and sacrifice were entrusted to these,
and the people paid them reverence for the
sake of the deities whom they served. Ever
since, in all countries, the distinction has
existed between the priest and the layman,
as representatives of two distinct classes.

But Masonry has preserved in its relig-
ious ceremonies, as in many of its other
usages, the patriarchal spirit. Hence the
Master af the Lodge, like the father of a
primitive family, on all occasions offers
up prayer and serves at the altar. A chap-
lain is sometimes, through courtesy, invited
to perform the former duty, but the Master
is really the priest of the Lodge.

Having then such solemn duties to dis-
charge, and sometimes, as on funereal occa-
sions, in public, it becomes every Master
so to conduct his life and conversation as
not, by contrast, to make his ministration
of a sacred office repulsive to those who see
and hear him, and especially to profanes.
It is not absolutely required that he should
be a religious man, resembling the clergy-
man in seriousness of deportment; but in
his behavior he should be an example of
respect for religion. He who at one time
drinks to intoxication, or indulges in pro-
fane swearing, or obscene and vulgar lan-
guage, is unfit at any other time to conduct
the religious services of a society. Such a
Master could inspire the members of his
Lodge with no respect for the ceremonies
he was conducting; and if the occasion
was a public one, as at the burial of a brother,
the circumstance would subject the Order
which could tolerate such an incongruous
exhibition to contempt and ridicule.

Priest, Grand High. See Oram High
Priest.

Priest, High. See Hwh Priest.
Priesthood, Order of High. See High
Priesthood, Order of.

Priestly Order. A Rite which Bro.
John Yarker, of Manchester, says {Myst. of

584

PRIEST

wfe P" ^ formerly practised in

r£%A,fa£ formed the 8ystem of York
Irrand Lodge. It consisted of seven de-
gree, as follows: 1. 2. 3. Symbolic degrees:
4. Past Master; 5. Eoyal Arch; 6. gSght

wTP w'" /• TemPlar ^est, or

Holy Wisdom. The last degree was called
u-Jn^h was governed by seven
7^-",?™- Hughan W o/Freem. il
York, p. 32) doubts the York origin of the
Priestly Order, as well as the claim it made
to have been revived in 1786. It is now ob-

SO l6t 6.

t J?1?8!'™*0?*1* The Degree of the
initiated Brothers of Asia.

«.PS-??J'RIeosop],l?t* Thorysaysthatitis
the Sixth Degree of the Kabbalistic Kite.

Priestly Vestments. The high priest
ministered in eight vestments, and the ordi-
nary priest in four— the tunic. drawers,.bonnet,
and girdle. To these the high priest added
the breastplate, ephod, robe and golden plate,
and when occasion required the Urim and
Thummim.

Primitive Freemasonry. The Primitive
Freemasonry of the antediluvians is a term for
which we are indebted to Oliver, although the
theory was broached by earlier writers, and
among them by the Chevalier Ramsay. The
theory is, that the principles and doctrines of
Freemasonry existed in the earliest ages of the
world, and were-believed and practised by a
primitive people, or priesthood, under the
name of Pure or Primitive Freemasonry; and
that this Freemasonry, that is to say,- the re-
ligious doctrine inculcated by it, was, after the
flood, corrupted by the Pagan philosophers and
priests, and, receiving the title of Spuridits Free-
masonry, was exhibited in the Ancient Mys-
teries. The Noachidee, however, preserved the
principles of the Primitive Freemasonry, and
transmitted them to succeeding ages, when at
length they assumed the name of Speculative
Masonry. The Primitive Freemasonry was
probably without ritual or symbolism, and
consisted only of a series of abstract proposi-
tions derived from antediluvian traditions.
Its dogmas were the unity of God and the
immortality of the soul. Dr. Oliver, who
gave this system its name, describes it (Hist.
Lartdm., i., p. 61) in the following language:
It included a code of simple morals. It
assured men that they who did well would be
approved of God: and if they followed evil
courses, sin would be imputed to them, and
they would thus become subject to punish-
ment. It detailed the reasons why the sev-
enth day was consecrated and set apart as a
Sabbath, or day of rest; and showed why the
bitter consequences of sin were visited upon
our first parents, as a practical lesson that it
ought to be avoided. But the great object
of this Primitive Freemasonry was to pre-
serve and cherish the promise of a Redeemer,
who should provide a remedy for the evil that
their transgression had introduced into the
world. when the appointed time should come."

In his History of Initiation he makes the
supposition that the ceremonies of this Prim-

PRIMITIVE

itive Freemasonry would be few and unosten-
tatious, and consist, perhaps, hke taat of
admWon into ChrfctfcnityT' of a Ihnpfe
ustration, conferred alike on all, in thThope
that they would practise the eoc aJ duties of
benevolence and good-will to man, and unso-
phisticated devotion to God. '

t^/fe:? h£wever- admit that the sys-
^kI^^^T11^011^ consisted only
Jwk *enets ^hlch ■» to ^ fomd in the
firstxhapters of Genesis, or that he intends, in
nis definition of this science, to embrace so
general and indefinite a scope of all the prin-
ciples of truth and light, as Preston has done
in hw declaration, that "from the commence-
ment of the world, we may trace the founda-
tion of Masonry.'' On the contrary, Oliver
supposes that this Primitive Freemasonry in-
cluded a particular and definite system, made
up of legends and symbols, and confined to
those who were initiated into its myster-
ies. The knowledge of these mysteries was
of course communicated by God himself to
Adam, and from him traditionally received by
his descendants, throughout the patriarchal
line.

This view of Oliver is substantiated by the
remarks of Rosenberg, a learned French
Mason, in an article in the Freemasons' Quar-
terly Review, on the Book of Ranel, an ancient
Kabbalistic work, whose subject is these Di-
vine mysteries. "This book," says Rosen-
berg, informs us that Adam was the first to
receive these mysteries. Afterward, when
driven out of Paradise, he communicated them
to his son Seth; Seth communicated them to
Enoch; Enoch to Methuselah; Methuselah
to Lamech: Lamech to Noah; NoahtoShem;
Shem to Abraham; Abraham to Isaac; Isaac
to Jacob; Jacob to Levi: Levi to Kelfioth;
Kelhoth to Amram; Amram to Moses;
Moses to Joshua; Joshua to the Elders; the
Elders to the Prophets; the Prophets to the
Wise Men; and then from one to another
down to Solomon."

Such, then, was the Pure or Primitive Free-
masonry, the first system of mysteries which,
according to modern Masonic writers of the
school of Oliver, has descended, of course with
various modifications, from age to age, in a
direct and uninterrupted line, to the Free-
masons of the present day.

The theory is an attractive one, and may be
qualifiedly adopted, if we may accept what
appears to have been the doctrine of Ander-
son, of Hutchinson, of Preston, and of Oliver,
that the purer theosophic tenets of "the
chosen people of God" were similar to those
subsequently inculcated in Masonry, and dis-
tinguished from the corrupted teaching bf the
Pagan religions as developed in the mysteries.
But if we attempt to contend that there was
among the Patriarchs any esoteric organiza-
tion at all resembling the modern system of
Freemasonry, we shall find no historical data
on which we may rely for support.

Primitive Rite. This Rite was founded
at Narbonne, in France, on April 19, 1780, by
the pretended "Superiors of the Order of Free

PRIMITIVE

PRINCE

585

and Accepted Masons." It was attached to
the Lodge of the PkUoddptm, under the title
of the "Erst Lodgeof St. John united to the
Primitive Rite for the country of France.
Hence it is sometimes called the Primitive
Rite of Narbonne, and sometimes the Rite of
the PmTaddphes. It was divided into three
classes, which comprised ten degrees of in-
struction. These were not, in the usual sense,
degrees, but rather collections of grades, out
of which it was sought to develop all the in-
structions of which they were capable. These
classes and degrees were as follows :

First Class. 1. Apprentice. 2. Fellow-
Craft. 3. Master Mason. These were con-
formable to the same degrees in all the other
Rites. „

Second Class. Fourth Degree, comprising
Perfect Master, Elut and Architect. Fiftt
Degree, comprising the Sublime Ecossais.
Sixth Degree, comprisingthe Knight of the
Sword, Kflight of the East, and Prince of
Jerusalem. ..»,

Third Glass. 7. The First Chapter of Rose
Croix, comprising ritual instructions. 3.
The Second Ghapter of Rose Croix. It is the
depository of historical documents of rare
value. 9. The Third Chapter of Rose Croix,
' comprising physical and philosophical instruc-
tions. 18. The Fourth and last Chapter of
Rose Croix, or Rose Croix Brethren of the
Grand Rosary, engaged in researches into the
occult sciences, the object being the Whabih-
tation and reintegration of manrm to prim-
itive rank and prerogatives. The Primitive
Rite was united to the Grand Orient in 1786,
although some of its Lodges, objecting to
the anion, maintained their independence. It
eecuredV at one time, a high* consideration
among Ffencb, Masons, not only on account of
the objects in which it was engaged, but on
account also of the talents and position of
many of its members. But it is no longer
practised. _

Primitive Scottish Rite. This Rite
claims to have been established in 1770, at
Namur, in Belgium, by a body called the Met-
ropolitan Grand Lodge of Edinburgh. But
the truth, according to Clavel (Hist. Pitt., p.
220), is that it was the invention of one Mar-
chot, an advocate of Nivelles, who organised
it in 1818, at Namur, beyond which city, and
the Lodge of "Bonne AmitieV' it scarcely ever
extended. It consists of thirty-three degrees,
as follows: 1. Apprentice; 2. FeHow-Craft;
3. Master; 4. Perfect Master; 5. Irish Mas-
ter; 6. Elect of Ninej_ 7. Elect of the Un-
known; 8. Elect of Fifteen; 9. Illustrious
Master; 10. Perfect Elect; 11. Minor Archi-
tect; 12. Grand Architect; 13. Sublime Ar-
chitect; 14. Master in Perfect Architecture;
15. Royal Arch; 16. Prussian Knight; 17.
Knight of the East; 18. Prince of Jerusalem;
19. Master of All Lodges ; 20. Knight of the
West; 21. Knight of Palestine: 22. Sover-
eign Prince of Rose Croix; 23. Subhme Scot-
tish Mason; 24. Knight of the Sun; 25.
Grand Scottish Mason of St. Andrew; 26.
Master of the Secret; 27. Knight of the Black

Eagle: 28. Knight of K H; 29. Grand

Elect of Truth: 30. Novice of the Interior;
31. Knight of the Interior; 32. Prefect of the
Interior; 33. Commander of the Interior.
The Primitive Scottish Rite appears to have
been founded upon the Rite of Perfection,
with an intermixture of the Strict Observance
of Hund, the Adonhiramite, and some other
Rites. , ,

Prince. The word Prince is not attached
as a title to any Masonic office, but is prefixed
as a part of the name to several degrees, as
Prince of the Royal Secret, Prince of Rose
Croix, and Prince of Jerusalem. In all of
these instances it seems to convey some idea
of sovereignty inherent in the character of the
degree. Thus the Prince of the Royal Secret
was the ultimate, and, of course, controlling
degree of the Rite of Perfection, whence, shorn,
however, of its sovereignty, it has been trans-
ferred to the Ancient ana Accepted Scottish
Rite. The Prince of Rose Croix, although
holding in some Rites a subordinate position,
was onginally an independent degree, and the
representative of Rosicrucian Masonry. It is
still at the head of the French Rite. The
Princes of Jerusalem, according to the Old
Constitutions of the Rite of Perfection, were
invested with power of jurisdiction over all
degrees below the Sixteenth, a prerogative
which they exercised long after the promulga-
tion of the Constitutions of 1786; and even now
they are called, in the ritual of the Ancient .
and Accepted Rite, "Chiefs in Masonry," a
term borrowed from the Constitutions of 1768.
But there are several other Prince degrees-
which do not seem, at least now, to claim any
character of sovereignty — such are the Prince
of Lebanon, Prince of the Tabernacle, and
Prince of Mercy, all of which are now subor-
dinate degrees m the Scottish Rite.
Prince Adept. See Adept, Prince.
Prince Depositor, Grand. (Grand Prince
Dipositaire.) A degree in the collection of
Pyron.

Prince Edward Island. Previous to
November, 1798, Prince Edward Island was
called St. John's Island, the name being
changed by Imperial Act on that date.

On the 9th of October, 1797, St. John's
Lodge, now No. 1 on the Registry of that
Province, was established by Warrant at
Chariottetown by the Grand Lodge of Eng-
land. The then Lieutenant-Governor. Gen-
eral Edward Fanning, was one of the Charter
members. In 1857, Victoria Lodge at Char-
iottetown was chartered by Scotland. In
1875 there were seven lodges in this Province
working under English Warrants, viz., St.
John's, King Hiram. St. George, Alexandra,
Mount Lebanon, and True Brothers, and one
under the Scottish Register, "Victoria." _

On the 23d day of June, 1875, these eight
Lodges met and formed the Grand Lodge of
Prince Edward Island. The Hon. John Yep
was elected Grand Master and was installed,
together with his officers, the following day
by M. Wor. Bro. John V. Ellis, Grand Master
of New Brunswick.

586

PRINCE

o Prln,ceMason. A term applied in the old
Scottish Rite Constitutions to the possessors of
the high degrees above the Fourteenth. It was
first assumed by the Council of the Emperors
of the East and West. Rose Croix Masons
in Ireland are still known by this name.

Prince of Jerusalem. (Prince de Jerusa-
lem.) This was the Sixteenth Degree of the
Rite of Perfection, whence it was transferred
to the Ancient and Accepted Scottish Rite,
where it occupies the same numerical position.
Its legend is founded on certain incidents
which took place during the rebuilding of the
second Temple, when the Jews were so much
incommoded by the attacks of the Samaritans
and other neighboring nations, that an em-
bassy was sent to King Darius to implore his
favor and protection, which was accordingly
obtained. This legend, as developed intne
degree, is contained neither in Ezra nor in
the apocryphal books of Esdras. It is found
only in the Antiquities of Josephus (lib. ».,
cap. iv., sec. 9), and thence there is the strong-
est internal evidence to show that it was de-
rived by the inventor of the degree. Who that
mventor was we can only conjecture. But
as we have the statements of both Ragon and
KIobs that the Baron de Tschoudy composed
the degree of Knight of the East, and as that
degree is the first section of the system of
which the Prince of Jerusalem is the second,
we may reasonably suppose that the latter was
also composed by him. The degree beingone
of those adopted by the Emperors of the East
and West in their system, which Stephen
Morin was authorized to propagate in Amer-
ica, it was introduced into America long be-
fore the establishment of the Supreme Council
of the Scottish Rite. A Council was estab-
lished by Henry A. Francken, about 1767, at
Albany, in the State of New York, and a
Grand Council organized by Myers, m 1788,
in Charleston, South Carolina. This body
exercised sovereign powers even after the
establishment of the Supreme Council,
May 31, 1801, for, in 1802, it granted a
Warrant for the establishment of a Mark
Lodge in Charleston, and another in the same
year, for a Lodge of Perfection, in Savannah,
Georgia. But under the present regulations
of the Ancient and Accepted Scottish Rite,
this prerogative has, been abolished, and
Grand Councils of Princes of Jerusalem no
longer exist. The old regulation, that the
Master of a Lodge of Perfection must be at
least a Prince of Jerusalem, which was con-
tained in the Constitution of the Grand Coun-
cil, has also been repealed, together with most
of the privileges which formerly appertained
to the degree. A decision of the Supreme
Council, in 1870, has even obliterated Coun-
cils of the Princes of Jerusalem as a separate
organization, authorized to confer the pre-
liminary degree of Knights of the East, and
placed such Councils within the bosom of
Rose Croix Chapters, a provision of which, as
a manifest innovation on the ancient system,
the expediency, or at least the propriety, may
be greatly doubted.

PRINCE

Bodies of this degree are called Councils.
According to the old rituals, the officers were
a Most Equitable, a Senior and Junior Most
Enlightened, a Grand Treasurer, and Grand
Secretary. The more recent ritual of the
Southern Jurisdiction of the United States
has substituted for these a Most Illustrious
Tarshatha, a Most Venerable High Priest, a
Most Excellent Scribe, two Most Enlightened
Wardens, and other officers. Yellow is the
symbolic color of the degree, and the apron is
crimson (formerly white), lined and bordered
with yellow. The jewel is a medal of gold, on
one side of which is inscribed a hand holding
an equally poised balance, and on the other a
double-edged, cross-hilted sword erect, be-
tween three stars around the point, and the
letters D and Z on each side. ,
±, The i Prince of Jerusalem is also the Fifty-
third Degree of the Metropolitan Chapter of
France, and the Forty-fifth of the Rite of Miz-
raim.

Prince of Jerusalem, Jewel of. Should
be a gold incrustation on a lozenge-shaped
piece of mother-of-pearl. Equipoise scales
held by hand, sword, five stars, one larger than

the other four, and the letters D and Z in He-
brew, one on either side of the scales. Thf
five-pointed crown, within a triangle of gold,
has also been used as a jewel of this Sixteenth
Degree.

Prince of Lebanon. See Knight of the
Royal Ax.

Prince of Llbanus. Another title for
Prince of Lebanon.

Prince of Mercy. (Prince du Merci.)
The Twenty-sixth Degree of the Ancient and
Accepted Scottish Rite, called also Scottish
Trinitarian or Ecossais Trinitaire. It is one
of the eight degrees which were added on the
organization of the Scottish Rite to the origi-
nal twenty-five of the Rite of Perfection.

It is a Christian degree in its construction,
and treats of the triple covenant of mercy
which God made with man; first with Abra-
ham by circumcision: next, with the Israel-
ites in the wilderness, by the intermediation of
Moses; and lastly, with all mankind, by the
death and sufferings of Jesus Christ. It is in
allusion to these three acts of mercy, that the
degree derives its two names of Scottish Trin-
itarian and Prince of Mercy, and not, as

PRINCE

PRINCIPALS

587

Ragon supposes, from any reference to the
Fathers of Mercy, a religious society formerly
engaged in the ransoming of Christian cap-
tives at Algiers. Ghemin Dupontes (.Mem.
Sur VEcoss, p. 373) says that the Scottish rit-
uals of the degree are too full of the Hermetic
philosophy, an error from which the French
Cahiers are exempt; and he condemns much
of its doctrines as *' hyperbolique plaisantene.
But the modern rituals as now practised are
obnoxious to no such objection. The sym-
bolic development of the number three of
course constitutes a large part of its lecture;
but the real dogma of the degree is the impor-
tance of Truth, and to this all its ceremonies
are directed. „ . ,

Bodies of the degree are called Chapters
The presiding officer is called Most Excellent
Chief Prince, the Wardens are styled Excel-
lent. In the old rituals these officers repre-
sented Moses, Aaron, and Eleazar; but the
abandonment of these personations in the
modern rituals is, I think, an improvement.
The apron is red bordered with white, and the
jewel is an equilateral triangle, within which is
a heart. This was formerly inscribed with the
Hebrew letter tau, now with the letters I. H. S, ;
and, to add to the Christiannsation which
these letters give to the degree, the American
Councils have adopted a tessera in the form of
a small fish of ivory or mother-of-pearl, in
allusion to the well-known usage of the prim-
itive Christians.

Prince of Bose Croix. See Rose Croix,
Prince of. ,• ±

Prince of the Captivity. According to
the Talmudists, the Jews, while in captivity
at Babylon, kept a genealogical table of the
line of thek kings, and he who was the right-
ful heir of the throne of Israel was called the
Head or Prince of the Captivity. _ At the tune
of the restoration, Zerubbabel, being the lineal
descendant of Solomon, was the Prince of the

° Mnee' of the East, Grand. (Grand
Prince d'Orient.) A degree in the collection
of Le Page. f . _

Prince of the Levites. (Prince dee Le-
mtes.) A degree in the collection of the Lodge
of Saint Louis des Amis Reunis at Calais.

Prince of the Royal Secret. See Sub-
lime Prince of the Royal Secret.

Prince of the Seven Planets, niustri-
ons Grand. (lUustre Grand Prince des sept
Planetes.) A degree in the manuscript collec-
tion of Peuvret.

Prince of the Tabernacle. (Prince du
Tabernacle.) The Twenty-fourth Degree of
the Ancient and Accepted Scottish Bite. In
the old rituals the degree was intended to
illustrate the directions given for the building
of the tabernacle, the particulars of which are
recorded in the twenty-fifth chapter of Exo-
dus. The Lodge is called a Hierarchy, and its
officers are a Most Powerful Chief Prince, rep-
resenting Moses, and three Wardens, whose
style is Powerful, and who respectively repre-
sent Aaron, Bezaleel, and Aholiab. In the
modern rituals of the United States, the three

principal officers are called the Leader, the
3Bgh Priest, and the Priest, and respectively
represent Moses, Aaron, and Ithamar, his son.
The ritual is greatly enlarged; and while the
main idea of the degree is retained, the cere-
monies represent the initiation into the mys-
teries of the Mosaic tabernacle.

The jewel is the letter A, in gold, sus-
pended from a broad crimson ribbon. The
apron is white, lined with scarlet and bor-
dered with green. The flap is sky-blue.
On the apron is depicted a representation
of the tabernacle.

This degree appears to be peculiar to the
Scottish Rite and its modifications. I have
not met with it in any of the other Rites.

Prince of Wales' Grand Lodge. About
the time of the reconciliation of the two
contending Grand Lodges in England, m
1813, they were called, by way of distinc-
tion, after their Grand Masters. That of
the "Moderns" was called the "Prince of
Wales' Grand Lodge," and that of the
"Ancients" the "Duke of Kent's Grand
Lodge." The titles were used colloquially,
and not officially.

Princess of the Crown. (Princesse de la
Couronne.) The Tenth and last degree of
the Masonry of Adoption according to the
French rigime. The degree, which is said
to have been composed m Saxony, m 1770.
represents the reception of the Queen of
Sheba by King Solomon. The Grand Master
and Grand Mistress personate Solomon and
his wife (which one, theCahier does not say),
and the recipiendary plays the part of the
Queen of Sheba. The degree, says Ragon
(TuU. Gen., p. 78), is not initiatory, but
simply honorary. ' ■ _ ,

Principal Officers. The number three, as
a sacred number in the Masonic system, is,
among many other ways, developed in the
fact that in all Masonic bodies there are three
principal officers;.

Principals. The three presiding officers
in a Chapter of Royal Arch Masons, accord-
ing to the system practised in England, are
called the Three Principals, or King, Prophet,
and Priest, and, under the titles of Z, H,
and J, represent Zerubbabel, Haggai, and
Joshua. No person is eligible to the First
Principal's chair unless he has served twelve
months in each of the others; and he must
also be the Master or Past Master of a Lodge,
and have served in the Chapter the office
of Scribe, Sojourner, or Assistant Sojourner.
At his installation, each of the Pnncipals
receives an installing degree like that of the
Master of a Blue Lodge. There is, however,
no resemblance between any of these degrees
and the order of High Priesthood which is
conferred in this country. ,

The presiding officers of the Grand Chap-
ter are called Grand Principals, and repre-
sent the same personages. o„
The official jewel of Z, is a crown; of J±, an
All-seeing eye; and of J, a book, each sur-
rounded by a nimbus, or rays of glory, and
placed within an equilateral triangle.

588

PRINCIPAL

Principal Sojourner. The Hebrew word
'?> fff > which we translate "a sojourner."
signifies a man living out of his own country,
and is used in this sense throughout the Old
Testament. The children of Israel were,
therefore, during the captivity, sojourners
in Babylon, and the person who is repre-
sented by this officer, performed, as the in-
cidents of the degree relate, an important
part in the restoration of the Israelites to
Jerusalem. He was the spokesman and
leader of a party of three sojourners, and is,
therefore, emphatically called the chief, or
principal sojourner.

In the English Royal Arch system there
are three officers called Sojourners. But in
tiie American system the three Historical
Sojourners are represented by the candi-
dates, while only the supposed chief of them
is represented by an officer called the Prin-
cipal Sojourner. His duties are those of a
conductor, and resemble, in some respects,
those of a Senior Deacon in a Symbolic
Lodge; which office, indeed, he occupies when
the Chapter is open on any of the preliminary
degrees. *
Printed Proceedings. In 1741, the Grand

^S?»°fi-?n^?nd adopted a regulation,
which Entick (Constitutions, 1756, p. 236) is
careful to tell us, "was unanimously agreed
to, forbidding any brother "to print, or
cause to be printed, the proceedings of any
Lodge or any part thereof, or the names of
the persons present at such Lodge, but by
the direction of the Grand Master or ms
deputy, under pain of being disowned for a
brother, and not to be admitted into any
Quarterly Communication or Grand Lodge,
or any Lodge whatsoever, and of being
rendered ^capable of bearing any office in
the Craft." *Fhe law has never been re-
pealed, but the Grand Lodge of England
issues reports of its meetings, as also do
most of the Grand Lodges of the world.
Bulletins are i published at stated intervals
by the Grand Orients of France, Italy, and
Portugal, and by nearly an those of South
America. In the United States, every Grand
Lodge publishes annually the journal of <its
proceedings, and many subordinate Lodges
print the account of any special meeting held
on an important or interesting occasion.

«*lor. 1. The superiors of the different
"f™" provinces into which the Order
°V&e Templar was divided, were at first
called Priors or Grand Priors, and afterward
Preceptors or Grand Preceptors.

2. Each of the languages of the Order of
Malta was divided into Grand Priories, of
which there were twenty-six, over which a
Ocrand Prior presided. Under him were
several Commanderies.

3. The second officer in a Council of Ka-
dosh, under the Supreme Council for the
routhern Jurisdiction of the United States.

4. The Grand Prior is the third officer in
ilJ']11?6™6 Council of the Ancient and
Accepted Scottish Rite for the Southern
Jurisdiction of the United States,

See Committee, Pri-

PROBATTON

Prior, Grand. See Crowd Prior.

7u TiI^n>dic^on of a Grand Prior
m the Order of Malta1 or St. John of Jerusalem.
Priory, Great. See Great Priory.

tmirikVH'1^ been held in
1782, in the King's Bench prison, London,
the Grand Lodge of England passed a reso-
lution declaring that "it is inconsistent with
the principles of Masonry for any Free-
mason s Lodge to be held for the purposes
of making, passing, or raising Masons in
any prison or place of confinement." (Con-
Muttons, 1784, p. 349.) The resolution is
founded on the principle that there must be
perfect freedom of action in all that relates
to the admission of candidates, and that
this freedom is not consistent with the neces-
sary restraints of a prison.

Private Committee.
vate.

Privileged Questions. In parhamentary
law, privileged questions are defined to be
ttase to which precedence is given over aB
other questions. They are of four kinds;
l._ .Those which relate to the rights and
privileges of the assembly or any of its
members. 2. Motions for adjournment.
6. Motions for reconsideration. 4. Special
orders of the day. The first, third, and
fourth only are applicable to Masonic par-
hamentary law. ' v

Privilege, Questions of. In all parlia-
mentary or legislative bodies, there occur
certain questions which relate to matters
affecting the dignity of the assembly or
the rights and privileges of some of its mem-
bers, and these are hence called "questions
of privilege": such, for instance, are motions
arising out of or having relation to a quarrel
between two of the members, an assault upon
any member, charges affecting the integrity
of the assembly or any of its members? or
any other matters of a similar character.
Questions referring to any of these matters
take precedence of all other business, and
hence are always in order. These questions
of .privilege are not to be confounded with
privileged questions; for, although all ques-
tions of privilege are privileged questions,
all privileged questions are not questions of
privilege. Strictly speaking, questions of
privilege relate to the house or its members,
and privileged questions relate to matters of
business. (See Dr. Mackey's Parliamentary
Im,w, as applied to the Government of Masonic
Bootes, ch. xiav., xxv.)

Probation. The interval between the
reception of one degree and the succeeding
one is called the probation of the candidate,
because it is during this period that he is
to prove his qualification for advancement,
in England and in this country the time of
probation between the reception of degrees
is four weeks, to which is generally added
the further safeguard of an open examination
in the preceding degree. In France and
Germany the probation is extended to one
♦ iT5 extended in the

Ancient and Accepted Scottish iUte. "The

PROBLEM

PROCESSIONS

589

tatutes of the Wto^a
require

between the receptewm* - jl extraordtoary

ultimate degree .of the Kate, « ™ ^

e*mwim, Forty-Sleuth. See F<^-

Se*S«SS* Public processions^ of the
OrdefSSougb not aa popular as they were

T:ri„ Xnd lone usage. The first procession,
S +^ reveal of which we have a record,
after tbe revival, 01 wu» Anderson

the Maeomc ?*v™"J£ ™Tblic bodies

Grand Master, witn nis « "i~ri
Grand officers and the Masters and .Wardens

Short to the Hall ht proper $>thing and
due form." Anderson and Entick con-
toe tnUi the -r^lpr^^/w

Grind Lodge and the Craft on * i teat

day, withi few KJ^JEJ
toenty-five years: but after this first pedes-
San proceJon all the subsequent ones were
made in carriages, .the record being, tbe
procession of llareh was made m coaches
and cnariots." (ConstiiMtwnj, 1766, p. 2270
But ridicule befog thrown by the enemies
of the Order upon these processions, hy a

in subsequent years, in 1747. the Grand
MgHnWuW resolved to dis^ntoue
them, nor have Ifcey since been renewed.

(/In public processions of the Craft
were some years ago very common, nor nave
they yet been altogether abandoned; al-
thougfi now prwstisedwith greater dWta

to special occasions of importance, sucn as
tw£3h#» laying, of ^er-stones, or the

dedication of pubhe edifices.

The question has been often mooted,
whether public processions, with the open
effition of itefregalia ^fornrture, are
or are not of advantage to the Order, in
1747 it was bought not to be so, at least in
London, but the custom wasjxmtmued, to
agreat extent, in the provinces. Dr. Oliver
wasin favor of what he calls {Symb. of
Glory) "the good old custom, so strongly

and the brethren of a

d ^ oLlmC under their own banner,
rr^&Ssotemn procession to. the

&2**X to offer up U
SX pubUc congregation ^ tto btagg

of the P^^l y^e^fffthf pulpit a

^ctSns^-tnot peculiar to the Masonic
TnSS The custom comes to us from
^^Ltiouity. In the initiations at

accompamed each day ^*Ag^0Pthe
SS $ M *S£ ^ApXuTdescr&es the

of the Mysteries of Isis. Among the eariy
R^nians; ^ was the custom, m tunes of
public triumph or distress, £ tovesoh*m
processions to the temples, either to tnamc
the^ods for their favor or to invoke their
protSu The Jews also went in pro-
Son to the Temple to offer up then- prayers.
IT too/ the primitive GkridUin walked m
goWon toP the tombs
Ecclesiastical processions were nrst lnxro
Kin the fourth century. They are now
used in the Catholic Church on various
occasions, and the Panmsak Rpmanum sup-
pUe7th7necessarv ritual for their observance.
L the Middle Ages these processions were
often carried to an absurd, extent. Wore
describes them as consisting of "ridiculous
contrivances, of » figure with a great gaping
mouth, and other pieces of mewiment.
But these displays were abandoned with tbe
increasing refinement of the. age. At «us
day. processions are common m all countries,
not only of religious confraternities, but of
political and social societies.

There are processions also in Masonry
which are confined to the internal concerns
of the Order, and are not therefore of a
public nature. The procession "round the
Hall," at the instefiation of the Grand
Master, is first mentioned in 1721. Previous
to that year there is no allusion to any sucn
ceremony. From 1717 to 1720, we are
simply told that the new Grand Master

77 ^J i . J II __J ll.l Vn -or on "hntnfU>Ml"

* On the subject of these mock : processions,
,ee an^Se by Dr. W. J. Chelwode Crawley »
Ars Quatuor Coronaiorum, vol. 18.

simply tow tnai we ue*» w?ft ■*™Tm
"was saluted." and that he was "homaged,j(
or that "his health was drunk in due form.
But in 1721 a processional ceremony seems
to have been composed, for in that year we
are informed {Const., 1738, p. 113) that
"BroleT Payne, the old Grand Master,
made the first procession round tbe uan,
and when returned, be proclamedj^ud the
most noble prince and our brother. ibis
procession was not abolished with the public
processions in 1747, but continued for many
years afterward. In America it gave rise to
the procession at the installation ofMasters,
which, although provided for by the. ntual,
Ind pr^ctised^by most Lodges until very
recently/has been too often neglected by

590 PROCLAMATION

(Constitutions, Anderson

£v:zkdTs - Susans

tat, so that the place of honor shall tie
ottt' At the illation of the

and m a Grand Lodge or fiJpw'
bv the Grand MmJL" SSiSS^Z
also made on some other occasions and on
ftury8810118 the Grand M^ Perfodr^

♦t^T1*™**1^? of Vr*™- A ceremony in
ft£h£"aerJS!^ ^ ^"h- we learn froS
Scnpture that m the first year of CvrW th£

&^er8i^the ^Pti4 of the JeTs'S
terminated Cyrus from his conversations
wrth Darnel and the other Jewish captives
^W-l Piety as well as hZ 'it
th™^ ^ ??reV books, more especially
toe propheaes of Isaiah, had become Imbued
with a knowledge of true religion, and hence
^dueTe^ ?ubI,iclv announced to iuTsuSs
his belief In the God "which th^S of

m,Pntr?hte8 ^Wpped." He was conse-
Wm ^LmprT^ an ^est desire to
fulfil the prophetic declarations, of which he
was the subject, and to rebuild the Tern-
pie ot Jerusalem. Accordingly, he issued a
proclamation, which we finT'in E^rafat
iollows: '

T^n^88^ Cyrus? -Bin* ot Persia. The
Lord God of heaven hath given me all the
earth; andle hath charged
me to build him a house at Jerusalem, which
is m Judea .. Who is there among you of
all his peop e? his God be with him, Ind let
™h KL-Sy +to JfJ^alem which is in Judea
and build the house of the Lord God of

thlP0d) which 18 m Jerusalem »
nf r™,o he PubLcation of this proclamation
of Cyrus commences what may be called the
second part of the Royal Arch Degree.

1TOCIUS. Known as the successor of Syri-
an Athenian school.

PROFICIENCY

o " .«»»•«> ueau oi tne Athenian school
R»rn in Constantinople, 412, died at Athenl'
485. Proclus was a Neo-Platonist, and
waged war against the new religion of Chris-
tianity which caused him to be banished

SrfrfJ^ir*' but Was su°sequ!ntlHead:
nutted. His works were chiefly mystical

nr eLZ%?°tiDe hymns to the sunTCui
"te10 ™> and so far were hWrnless!

„„? Tflere is no word whose tech-
rtt Foper. meaning differs more than
mis. m its ordinary use profane sknififw

*fw^>,^KgioUS 'md irrev^^ufh!
ite technical adaptation it is appliecf to one
who is ignorant of sacred ritei: The word
» compounded of the two Latin words ^
and fanum, and literally means before or

speaK to those to whom it is J»xirf..i k„+
dose the doors against the profant f%tn
the mystenes were about to begin, the gK
SSLf6 ^emn formula. l2g
Be^W, and the Romans, ''Procul, O nrocul
este profam," both meaning, "DeDart S
part, ye profane!" Hence the Sal' and
inoffensive signification of profalTk
of being unhStiated; and it Is in thk sente
that it is used in Masonry, simply toSmate

s^bst^dvft1^18 n0t reco^ed as a»
suDstantive m the general^usaKe of the
knguap, but it , has been adopted^ a tech!
meal term in the dialect of Freemasonry
m the same relative sense in which the word
feB in the professions of Knd

J^A?*7^ T^ necessity that anyone
Z&if^iST'* to the acquisition of a
science should become a proficient in its
elementary instructions before he can expect
to grasp and comprehend its higher branches
* so afeost self-evident as to nS no S
ment. But as Speculative Masonry is a

SSSflSJ? m ^UaUJ »ecessary ^at a requisite
quahfication for admission to a higher decree
should be a suitable proficiency In the^
ceding one. It is true, that we So not finS £
express words in the Old Constitutions any
regulations requiring proficiency as pre-
liminary to advancement, but their whole
spirit * evidently to that effect; and hSTce

ti?J^*f the 01d Constitutions;
that no Master shall take an apprentice for
less i than _ seven years, because it was expected
that he should acquire a competent knowledge
of the mystery before he coufi be admitted Is ,
r S * a Fg"? Constitution of the '
SdS? SHrfF ° * EngL^ Provides that no
£SSL .i^f a M*her ^ee on any
£fT2LUT^he haS an examination

m^^Qk^A on the pwwding degrees
ffil95} and many, perWs most, of the
Grand Lodges^of this country We adopted a
simikr regulation. The ritual of all the
^f°hc degrees, and, indeed, of the higher
degrees, and that too in all rites, makes
the imperative demand of ev4 candidate
father J?? has made suitable proficiency in
the : preceding degree an affirmative answer to
Which is requireTbelore the rites of initiation
can be proceeded with. This answer is.

PRO GRAND MASTER

according to the ritual, that "he has"; but
some Masons have sought to evade the
consequence of an acknowledgment of ignor-
ance and want of proficiency T>y a change of
the language of the ritual into "such as time
and circumstances would permit." But
this is an innovation, unsanctioned by any
authority, and should be repudiated. If the
candidate has not made proper proficiency,
the ritual, outside of all statutory regula-
tions, refuses him advancement.

Anderson, in the second edition of his
Constitutions (p. 71), cites what he calls "an
old record," which says that in the reign of
Edward III. of England it was ordained
"that Master Masons, or Masters of work,
shall be examined whether they be able of
cunning to serve their respective Lords, as
well the Highest as the Lowest, to the Honour
and Worship of the aforesaid Art, and to the
Profit of their Lords."

Here, then, we may see the origin of that
usage, which is still practised in every well-
governed Lodge, not only of demanding a
proper degree of proficiency in the candidate,
but also of testing that proficiency by an
examination.

This cautious and honest fear of the Fra-
ternity lest any brother should assume the
duties of a position which he could not
faithfully discharge, and which is, in our
time, tantamount to a candidate's advancing
to a degree for which he is not prepared, is
again exhibited in all the Old Constitutions.
Thus in the Lansdowne Manuscript, whose
date is referred to the middle of the sixteenth
century, it is charged "that no Mason take
on him no Lord's work, nor other man's,
but if [unless] he know himself well able to
perform the work, so that the Craft have no
slander." The same regulation, and almost
in the same language, is to be found in all
the subsequent manuscripts.

In the Charges of 1722, it is directed that
"a younger brother shall be instructed in
working, to prevent spoiling the materials
for want of judgment, and for encreasing and
continuing of brotherly love." (Constitutions,
1723, p. 53.) It was, with the same view,
that all of the Old Constitutions made it
imperative that no Master should take an
apprentice for less than seven years, because
it was expected that he should acquire a com-
petent knowledge of the mystery of the Craft
before he could be admitted as a Fellow.

Notwithstanding these charges had a more
particular reference to the operative part
of the art, they clearly show the great stress
that was placed by our ancient brethren
upon the necessity of skill and proficiency;
and they have furnished the precedents upon
which are based all the similar regulations
that have been subsequently applied to
Speculative Masonry.

Pro Grand Master. An officer known
only to the English system, and adopted for
the first time in 1782, when, on the election
of the Duke of Cambridge to the office of
.Grand Master, a regulation was adopted by

PROGRESSIVE 591

the Grand Lodge of England, that whenever
a prince of the blood accepted the office of
Grand Master, he should be at liberty to
nominate any peer of the realm to be the
Acting Grand Master, and to this officer is
now given the title of Pro Grand Master.
His collar, jewel, and authority are the same
as those of a Grand Master, and in the case
of a vacancy he actually assumes the office
until the next annual election.

The following have been Pro Grand Mas-
ters:

1782-9, Earl of Effingham.
1790-1813, Earl of Moira.
1834-8, Lord Dundas.
1839-40, Earl of Durham.
1841-3, Earl of Zetland.
1874-90, Earl of Carnarvon.
1891-8, Earl of Lathom.
1898-1908, Earl Amherst.
1908, Lord Ampthill.

Progressive Masonry. Freemasonry is
undoubtedly a progressive science, and yet
the fundamental principles of Freemasonry
are the same now as they were at the very
beginning of the Institution. Its landmarks
are unchangeable. In these there can be
no alteration, no diminution, no addition.
When, therefore, we say that Freemasonry
is progressive in its character, we of course
do not mean to allude to this unalterable
part of its constitution. But there is a
progress which every science must undergo,
and which many of them have already
undergone, to which the science of Free-
masonry is subject. Thus we say of chem-
istry that it is a progressive science. Two
hundred years ago, all its principles, so far
as they were known, were directed to such
futile inquiries as the philosopher's stone
and the elixir of immortality. Now these
principles have become more thoroughly
understood, and more definitely established,
and the object of their application is more
noble and philosophic. The writings of
the chemists of the former and the present
period sufficiently indicate this progress of
the science. And yet the elementary prin-
ciples of chemistry are unchangeable. Its
truths were the same then as they are now.
Some of them were at that time unknown,
because no mind of sufficient research had
discovered them; but they existed as truths,
from the very creation of matter; and now
they have only been developed, not invented.

So it is with Freemasonry. It too has
had its progress. Masons are now expected
to be more learned than formerly in all that
relates to the science of the Order. Its
origin, its history, its objects, are now con-
sidered worthy of the attentive consideration
of its disciples. The rational explanation of
its ceremonies and symbols, and their connec-
tion with ancient systems of religion and
philosophy, are now considered as ne<«8sary
topics of inquiry for all who desire to distin-
guish themselves as proficients in Masonic
science.

592 PROMISE

In all these things we see a great difference
between the Masons of the present and of
former days. In Europe, a century ago,
such inquiries were considered as legitimate
subjects of Masonic study. Hutchinson
published in 1760, in England, his admirable
work entitled The Spirit of Freemasonry, in
which the deep philosophy of the Institution
was fairly developed with much learning
and ingenuity. Preston's Illustrations of
Masonry, printed at a not much later period,
also exhibits the system treated, in many
places, in a philosophical manner. Lawrie's
History of Freemasonry, published in Scotland
in 1804, is a work containing much] profound
historical and antiquarian research. And
in the present century, the works of Oliver
alone would be sufficient to demonstrate to
the most cursory observer that Freemasonry
has a claim to be ranked among the learned in-
stitutions of the day. In Germany and France,
the press has been borne down with the weight
of abstruse works on our Order, written /by
men of the highest literary pretensions.

In America, notwithstanding the really
excellent work of Salem Town on Speculative
Masonry, published in 1818, and the learned
Discourses of Dr. T. M. Harris, published
in 1801, it is only within a few years that
Masonry has begun to assume the exalted
position of a literary institution.

Promise. In entering into the covenant of
Masonry, the candidate makes a promise to
the Order; for his covenant is simply a promise
where he voluntarily places himself under
a moral obligation to act within certain
conditions in a particular way. The law of
promise is, therefore, strictly applicable to
this covenant, and by that law the validity
and obligation of the promises of every can-
didate must be determined. In every
promise there are two things to be considered:
the intention and the obligation. As to th£
intention: of all casuists, the Jesuits alone
have contended that the intention may . be
concealed within the bosom of the promiser.
All Christian and Pagan writers agree on the
principle that the words expressed must con-
vey their ordinary meaning to the promisee.
If I promise to do a certain thing to-morrow,
I cannot, when the morrow comes, refuse to
do it on the ground that I only promised to
do it if it suited me when the time of per-
formance had arrived. The obligation of
every promiser is, then, to fulfil the promise
that he has made, not in any way that he may
have secretly intended, but in the way in
which he supposes that the one to whom he
made it understood it at the time that it was
made. Hence all Masonic promises are
accompanied by the declaration that they
are given without equivocation or mental
reservation of any kind whatsoever.

All voluntary promises are binding, unless
there be some paramount consideration
which will release the obligation of per-
formance. It is worth while, then, to in-
quire if there be, any such considerations
which can impair the validity of Masonic

PROOFS

promises. Dr. Wayland (Elem. of Mar.
Science, p. 285) lays down five conditions in
which promises are not binding: 1. Where
the performance is impossible; 2. Where the
promise is unlawful; 3. Where no expectation
is voluntarily excited by the promiser : 4.
Where they proceed upon a condition which
the promiser subsequently finds does not
exist; and, 5. Where either of the parties is
not a moral agent.

It is evident that no one of these condi-
tions will apply to Masonic promises, for,
1. Every promise made at the altar of Ma-
sonry is possible to be performed; 2. No
promise is exacted that is unlawful in its
nature; for the candidate is expressly told
that no promise exacted from him will inter-
fere with the duty which he owes to God
and to his country: 3. An expectation is
voluntarily excited by the promiser, and
that expectation is that he will faithfully
fulfil his part of the covenant; 4. No false
condition of things is placed before the can-
didate, either as to the character of the
Institution or the nature of the duties which
would be required of him; and, 5. Both
parties to the promise, the candidate who
makes it and the Craft to whom it is made,
are moral agents, fully capable of entering
into a contract or covenant.

This, then, is the proper answer to those
adversaries of Freemasonry who contend for
the invalidity of Masonic promises on the
very grounds of Wayland ana other moralists.
Their conclusions would be correct, were it
not that every one of their premises is false.

Promotion. Promotion in Masonry should
not be governed, as in other societies, by
succession of office. The fact that one has
filled a lower office gives him no claim to
a higher, unless he is fitted, by skill and
capacity, to discharge its duties faithfully.
This alone should be the true basis of pro-
motion. (See Preferment.)

Proofs. What the German Masons call
"proben und prufungen," trials and proofs.
and the French, "epreuves Maconniques,"
or Masonic proofs, are defined by Bazot
(Manuel, p. 141) to be "mysterious methods
of discovering the character and disposition
of a redpimdary." They are, in fact, those
ritualistic ceremonies of initiation which are
intended to test the fortitude and fidelity of
the candidate. They seem to be confined
to continental Masonry, for they are not
known to any extent in the English or
American systems, where all the ceremonies
are purely symbolic. Krause (Kunsturkund.
i., 152, n. 37) admits that no trace of them, '
at least in the perilous and fearful forms
which they assume in the continental rituals,
are to be found in the oldest English cate-
chisms; and he admits that, as appealing to
the sentiments of fear and hope, and adopting
a dramatic form, they are contrary -to the
spirit of Masonry, and greatly interfere with
its symbolism and with the pure and peace-
ful sentiments which it is intended to impress
upon the mind of the neophyte.

PROPERTY

Property of a Lodge. As a Lodge owes
its existence, and all the rights and pre-
rogatives that it exercises, to the Grand
Lodge from which it derives its Charter or
Warrant of Constitution, it has been de-
rided, as a principle of Masonic law, that
when such Lodge ceases to exist, either by a
withdrawal or a surrender of its Warrant, all
the property which it possessed at the time
of its dissolution reverts to the Grand Lodge.
But should the Lodge be restored by a revival
of its Warrant, its property should be restored,
because the Grand Lodge held it only as the
general trustee or guardian of the Craft.

Prophet. Haggai, who in the American
system of the Royal Arch is called the scribe,
in the English system receives the title of
prophet, and hence in the order of precedence
he is placed above the high priest.

Prophets, Schools of the. See Schools of
{he Prophets.

Proponenda. The matters contained in
the "notices of motions," which are required
by the Grand Lodge of England to be sub-
mitted to the members previous to the
Quarterly Communication when they are
to be discussed, are sometimes called the
proponenda, or subjects to be proposed.

Proposing Candidates. The only meth-
od recognized in America of proposing
candidates for initiation or membership is
by the written petition of the applicant, who
must at the same time be recommended by
two members of the Lodge. In England,
the applicant for initiation must previously
sign the declaration, which in America is
only made after his election. He is then
proposed by one brother, and, the proposition
being seconded by another, he is balloted for
at the next regular Lodge. Applicants for
membership are also proposed without
petition, but the certificate of the former
Lodge must be produced, as in the United
States the demit is required. Nor can any
candidate for affiliation be balloted for
unless previous notice of the application be
given to all the members of the Lodge.

Propylseum (also Propylon). The court
or vestibule in front of an edifice.

Proscription. The German Masons em-
ploy this word in the same sense in which
we do expulsion, as the highest Masonic
punishment that can be inflicted. They
also use the word verbannung, banishment,
for the same purpose.

Proselyte of Jerusalem. (ProsSlyte de
Jerusalem). The Sixty-eighth Degree of the
Metropolitan Chapter of France.

Proselytism. Brahmanism is, perhaps,
the only religion which is opposed to prose-
lytism. The Brahman seeks no convert to
bis faith, but is content with that extension
of his worship which is derived from the
natural increase only of its members. The
Jewish Church, perhaps one of the most
exclusive, and which has always seemed in-
different to progress, yet provided a special
form of baptism for the initiation of its
proselytes into the Mosaic rites.
89

PROSELYTISM 593

Buddhism, tb.6 great religion of the Eastern
world, which, notwithstanding the opposition
of the leading Brahmans, spread with amazing
rapidity over the Oriental nations, so that
now it seems the most popular religion of
the world, owes its extraordinary growth to
the energetic propagandism of Safcya-muni,
its founder, and to the same proselyting
spirit which he inculcated upon his disciples.

The Christian church, mindful of the
precept of its Divine founder, "Go ye into
all the world, and preach the Gospel to
every creature," has always considered the
work of missions as one of the most important
duties of the Church, and owes its rapid
increase, in its earlier years, to the proselyt-
ing spirit of Paul, and Thomas, and the other
apostles.

Mohammedanism, springing up and linger-
ing for a long time m a single family, at
length acquired rapid growth among the
Oriental nations, through the energetic
proselytism of the Prophet and his adherents.
But the proselytism of the religipn of the
New Testament and that of the Koran
differed much in character. The Christian
made his converts by persuasive accents and
eloquent appeals; the Mussulman converted
his penitents by the sharp power of the
sword. Christianity was a religion of peace,
Mohammedanism of war; yet each, though
pursuing a different method, was equally
energetic in securing converts.

In respect to this doctrine of proselytism,
Freemasonry resembles more the exclusive
faith of Brahma than the inviting one of
Moses, of Buddha, of Christ, or of Mo-
hammed.

In plain words, Freemasonry is rigor-
ously opposed to all proselytism. While its
members do not hesitate, at all proper
times and on all fitting occasions, to defend
the Institution from all attacks of its enemies,
it never seeks, by voluntary laudation of
its virtues, to make new accessions of friends,
or to add to the number of its disciples.

Nay, it boasts, as a peculiar beauty of its
system, that it is a voluntary Institution.
Not only does it forbid its members to use
any efforts to obtain initiates, but actually
requires every candidate for admission into
its sacred rites to seriously declare, as a pre-

Earatory step, that in this voluntary offer of
imself he has been unbiased by the improper
solicitations of friends. Without this declara-
tion, lie candidate would be unsuccessful
in his application. Although it is required
that he shoud be prompted to solicit the
privilege by the favorable opinion which he
had conceived of the Institution, yet no
provision is made by which that opinion
can be inculcated in the minds of the profane;
for were a Mason, by any praises of the Order,
or any exhibitions of its advantages, to in-
duce anyone under such representations to
seek admission, he would not only himself
commit a grievous fault, but woukt subject
the candidate to serious embarrassment at the
very entrance of the Lodge.

594

PROSELYTISM

PROVINCIAL

This Brahmanical spirit of anti-prosely-
tism, in whieh Masonry differs from every
other association, has imprinted upon the
Institution certain peculiar features. In
the first place, Freemasonry thus becomes,
in the most positive form, a voluntary asso-
ciation. Whoever comes within its mystic
circle, comes there of his "own free will
and accord, and unbiased by the influence
of friends." These are the terms on which
he is received, and to all the legitimate
consequences of this voluntary connection
he must submit. Hence comes the axiom,
Once a Mason, always a Mason": that is
to say, no manj having once been initiated
into its sacred rites, can, at his own pleasure
or caprice, divest himself of the obligations
and duties which, as a Mason, he has assumed.
Coming to us freely and willingly, he can
urge no claim for retirement on the plea
that he was unduly persuaded, or that the
character of the Institution had been falsely
represented. To do so, would be to convict
himself of fraud and falsehood, in the declara-
tions made by him preliminary to his
admission. And if these declarations were
indeed false, he at least cannot, under the
legal maxim, take advantage of his own
wrong. The knot which binds him to the
Fraternity has been tied by himself, and is
indissoluble. The renouncing Mason may,
indeed, withdraw from his connection with
a Lodge, but he cannot release himself from
his obligations to the regulation, which
requires every Mason to be a member of one.
He may abstain from all communication with
his brethren, and cease to take any interest
in the concerns of the Fraternity; but he
is not thus absolved from the performance
of any of the duties imposed upon him by
his original admission into the brotherhood.
A proselyte, persuaded against his will,
might claim his right to withdraw; but the
voluntary seeker must take and hold what
he finds.

Another result of this anti-proselyting
spirit of the Institution is, to relieve its
members from all undue anxiety to increase
its membership. It is not to be supposed 1Jiat
Masons have not the very natural desire
to see the growth of their Order. Toward
this end, they are ever ready to defend its
character when attacked, to extol its virtues,
and to maintain its claims to the confidence
and approval of the wise and good. But the
growth they wish is not that abnormal one,
derived from «idden, revivals or ephemeral
enthusiasm, where passion too often takes
the place of judgment; but that slow and
steady, and therefore healthy, growth which
comes from the adhesion of wise and virtuous
and thoughtful men> who are willing to

Ioin the brotherhood, that they may the
>etter labor for the good of their fellow-men.

Thus it is that we find the addresses of
our Grand Masters, the reports of our com-
mittees on foreign correspondence, and the
speeches of our anniversary orators, annually
denouncing the too rapid increase of the

Order, as something calculated to affect its
stability and usefulness.

And hence, too, the black ball, that an-
tagonist of proselytism, has been long and
familiarly called the bulwark of Masonry.
Its faithful use is ever being inculcated by
the fathers of the Order upon its younger
members; and the unanimous ballot is
universally admitted to be the most effectual
means of preserving the purity of the In-
stitution.

And so, this spirit of anti-proselytism,
impressed upon every Mason from his
earhest initiation, although not itself a
landmark, has Come to be invested with all
the sacredness of such a law, and Free-
masonry stands out alone, distinct from every
other human association, and proudly pro-
claims, "Our portals are open to all the
good and true, but we ask no man to enter."

Protector of English Freemasons. A
title assumed by King Edward VII. on his
accession to the throne of England in 1901.

Protector of Innocence. (Protecieur de
I Innocence.) A degree in the nomenclature
of Fustier, cited by him from the collection
of Viany.

Protocol. In French, the formulas or tech-
nical words of legal instruments; in Ger-
many, the rough draft of an instrument or
transaction; in diplomacy, the original copy
pf a treaty. Gatficke says that, in Masonic
language, the protocol is the rough minutes
of a Lodge. The word is used in this sense
m Germany only.
Prototype. The same as Archetype, which
e.

Provincial Grand Lodge. In each of the
counties of England is a Grand Lodge
composed of the various Lodges within that
district, with the Provincial Grand Master
at their head, and this body is called a
Provincial Grand Lodge. It derives its
existence, not from a Warrant, but from the
Patent granted to the Provincial Grand
Master by the Grand Master, and at his
death, resignation, or removal, it becomes
extinct, unless the Provincial Grand Regis-
trar keeps up its existence by presiding over
the province until the appointment of another
Provincial Grand Master, Its authority is
confined to the framing of by-laws, making
regulations, hearing disputes, etc., but no
absolute sentence can be promulgated by
its authority without a reference tothe Grand
Lodge. Hence Oliver (Jurisprud., 272)
says that a Provincial Grand Lodge "has a
shadow of power, but very little substance.
It may talk, but it cannot act." The system
does not exist in the United States. In
England and Ireland the Provincial Grand
Master is appointed by the Grand Master,
but in Scotland his commission emanates
from the Grand Lodge.

Provincial Grand Master. The presiding
officer of a Provincial Grand Lodge. He is

appointed by the Grand Master, during whose
i his office. An appeal lies

easure he holds ™, „. „.„ al>^

: rom his decisions to the Grand Lodge.

PROVINCIAL

PRUSSIAN

595

Provincial Grand Officers. The officers
of Vftovklcial Grand Lodge correspond m
title to those of the Grand Lodge. The
Provincial Grand Treasurer fc electel, but
STtLer officers are nommated by the
Provincial Grand Master. They are not
bv such appointment members of the Grand
Krnordo .they take any rank out of
^ province. They must all be residents
KePprovmce and subBcribmg members to
some Lodge therein. Provmc^ GrancV Ward-
s' vmA be Masters or Past Masters of
a Lodge, and Provincial Grand Deacons,
Wardens, or Past Wardens. _

plSctol Master of tbe Red, Cross.
ThYSiSh Degree of the Bite of Clerks of

^oSfandW. CM* - «

The Seventh Degree of lie Ancient and
Accepted Scottish Rite. The history of
the degree relates that it was founded by
Solomon, King of Israel, for the purpose of
strengthening^ means of preserving order
among the vast number of craftsmen .en-
gaged in the construction of the Temple.
Tito, Prince Harodhn, Adomram, and Abda
his father, were first created Provosts and
Judges, who were afterward directed by
sXlnon to initiate his favorite and intimate
secretary, Jo&bert, and to give him the keys
tfafS building. ?»tbe^dnW^
Master of a Lodge of Provosts and Judges
represents Tito, Prince Harodim, the first
Grand Warden and inspector of the three
hundred architects. The number of lighta
is six, and the symbolic color is red. In the
more recent ritual of the Southern Juris-
diction of the United States there has been
a slight change. The legend is substantially
preserved, but the presidmg officer represents
Azarias, the son of Nathan. .

The jewel is a golden key, having the letter
A within a triangle engraved on the ward.
The collar is red. The apron is white, toed
with red, and is furnished with a pocket.

This was one of Ramsay's degrees, and
was originally called Matire Irlandai*, or
Irish Master. , .. »

Proxy Installation. The Regulations of
1721 provide that, if the new Grand Master
be absent from the Grand Feast, he may be
OTodaimed if proper assurance s be given that
he Will serve, in which case the old Grand
Master shall act as his proxy and receive
the usual homage. This has led to a custom,
once very common rn America, but now
•jetting into disuse, of installing an absent
TSr by proxy. Such installations .are
called proxy installations. Their propriety

fa&qUMtStertlein the. Grand Lodge of
Scotland, a Lodge is permitted to elect any
Master Mason who holds a diploimvof the
Grand Lodge, although he may not be a
member of the Lodge, as iU Proxy Master
He nominates two Proxy Wardens, ™
three then become members of the Grand
Lodge and representatives t of the Lodge.
Gre|t opposition has recently been made to |

this system, because by it a Lodge w often
represented by brethren who are in noway
connoted with it, who never were present
at any of its meetings, and who are per-
sonally unknown to any of its members. A
Sr-^tan prevailed in the Grand Lodge
of South Carolina, but was, after a hard
struggle, abolished, in 1860, at the adoption
of a new Constitution. _jwi
Prudence. This is one of the four cardinal
virtues, the practise of wHch w inculcated
upSthe ^Entered Apprentice. Preston first
irSodueed it into the degree as rrfernngto
What was then, and long before had been
eaUed ^e four principal signs, but which are
nw known as &e perfect points of entrance.
Preston's eulogium on prudence differs rrom
tffiSed inlKures of this country, which
was composed by Webb. It is in these
words: "Prudence is the true guide to human
understanding, and consists in judgmr and
determining with propriety what is to De
said or done upon all our occasions, what
dangers we should endeavor to avoid, and
how to act in all our difficulties." Webbs
definition, which is much better, may be
found in all the Monitors. The Masonic
reference of prudence to the manual point
reminds us of the classic method of repre-
senting her statutes with a rule or measure

Prussia. " Frederick William I. of Prussia
was so great an enemy of me Masonic in-
stitution; that until his death it was scarcely
known in his dominions, and themitiation,
in 1738, of his son, the Crown Prince, was
necessarily kept a secret from his fattier. But
in 1740 Frederick II. ascended the throne,
and Masonry soon felt the advantages of
a royal patron. The Baron de Bielefeld
says (Lettres, i.. 157) that m that year the
king himself opened a Lodge at Charlotten-
burtc, and initiated his broker, Prince
Wiffiam, the Margrave of Brandenburg, and
the Duke of Hofetein-Beck. Bielefeld and
the Counselor Jordan, in 1740, established
the Lodge of the Three Globes at Berlin,
which soon afterward assumed the rank of a
Grand .Lodge. There are now in Prassia
three Grand Lodges, the seats of all of them
being at Berlin. These are the Grand Lodge
of the Three Globes, established in 1740, the
Grand Lodge Royal York of Friendship.
SlishedT 1760, and the National Grand
Lodge of Germany, established in 1770.
There is no country m the world where
Freemasonry is more profoundly rtudied as
a science than in Prussia, and much of the
abstruse learning of the Order/ for which
Germany has been distinguished, w to De
S^mong the members of the Prussian
L^ges Unfortunately, they have for a
k^Time, been marked witn .an intolerant
spirit toward the Jews, whose initiation was
strictly forbidden untii very recently, ^ when
that stain was removed, and the toterant
principles of the Order were recognized by
the abrogation of the offensive laws.
Prussian Knight. See NoackUe,

596

PSATEBIANS

PUBLICATIONS

^w*61?*^8* J" se^ of ^ans who main.

j • , r ~ "oy.u "l Aiiaiis wno main-

Sfi* rtf ^ was dlsslmilar to the Father m
will, that He was made from nothing; and
that in God, creation and generation were
synonymous terms.

Con?f^I?7m-+ A false °r fictitious name.
Continental writers on Freemasonry in the

last century often assumed fictitious names,
Sft from. affectation, and sometimes
3f the subjects they treated were un-
popular: with _the government or the church,
inus, Carl Rossler wrote under the pseu-
donym of Acerrellas, Arthuseus under that
of Irenasus Agnostus, GuiUemain de St.
Victor under .that of De GaminvUle or
Querard, Louis Travenol under that of
Leonard Gabanon, etc.
The IUuminati also introduced the custom

was not confined to the IUuminati, for we
find many books published at Paris, Berlin,
etc., with the fictitious imprint of Jerusa^
lem, Cosmopohs, LatomopoKs, Philadelphia,
Edessa, etc. This practise has long since
been abandoned.

Publications, Masonic. The fact that,
within the past few years, Freemasonry has
taken its place— and an imposing one, too—
m the literature of the timesfthat men of
genius and learning have devoted themselves
to its investigation; that its principles and
its system nave become matters of study and
research; and that the results of this labor
of mquu-y have been given, and still con-
tinue to be given, to the world at large, in the
form of treatises on Masonic science, have
at length introduced the new question among
the Fraternity, whether Masonic books are
of good or of evil tendency to the Institution.
Many well-meaning but timid members of
the Fraternity object to the freedom with
which Masonic topics are discussed in printed
works. They think that the veil is too much
withdrawn by modern Masonic writers, and
that all doctrine and instruction should be
confined to oral teaching, within the limits
of the Lodge room. Hence, to them, the
art of printing becomes useless for the diffu-
sion of Masonic knowledge; and thus, what-
ever may be the attainments of a Masonic
scholar the fruits of his study and experience
would be confined to the narrow limits of
his personal presence. Such objectors draw
no distinction between the ritual and the
philosophy^ Masonry Like the old priests
ot igypt, they would have everything con-

«n™ +vU-lder, k^yPhics, and would as
soon think of opening a Lodge in public as

Jfcwdi°f ^T1?8' in a P™**1 book.

Tl?r?.Clplei daV&. of the Institution!
_ The Grand Lodge of England, some years
ago, adopted a regulation which declared it
penal to print or publish any part of the
proceedings of a Lodge or the n^nes of the
persons present at such a Lodge, without

the permission of the Grand Master. The
rule, however, evidently referred to local
P™f?lmF onlvJ.and had no relation what-
STiSv of Masonic authors

ZnJ^A ' Masonic press,

Bmoe the days of Hutchinson, in the Middle^

fL +Lt LSentUry' nas been distinguished
for the freedom, as well as learning, with
which the most abstruse principles of our
uraer have been discussed.
Fourteen years ago the Committee of

rwf\ 9orres£ondeilce, of a Prominent
Orand Lodge affirmed that Masonic litera-
ture was doing more "harm than good to
the Institution." About the same time the

rS!reA€S an0ther "S^y Prominent
C-rand Lodge were not ashamed to express
their regret that so much prominence of
notice is, "in several Grand Lodge proceed-
ings, given to Masonic publications. Ma-
sonry existed and flourished, was harmo-
m°ns and happy, in their absence."

When one reads such diatribes against
Masonic literature and Masonic progress-
such bbnd efforts to hide under the bushel
the light that should be on the hill-top—
he is incontinently reminded of a similar
iconoclast, who, more than four centuries
ago, made a like onslaught on the pernicious
effects of learning.

The immortal Jack Cade, in Condemning
Lord Say to death as a patron of learning
gave vent to words of which the language
of these enemies of Masonic literature seems
to be but the echo:

"Thou hast most traitorously corrupted
the youth of the realm, in erecting a gram-
mar-school; and whereas, before, our fore-
fathers had no other books but the score
ana the tally, thou hast caused printing to
be used; and contrary to the king, his crown,
and dignity, thou hast built a paper-mill.
It will be proved to thy face that thou hast
men about thee that usually talk of a noun
and a verb, and such abominable words as
no Christian ear can endure to hear."

I belong to no such school. On the con-
trary, I believe that too much cannot be
written and printed and read about the phi-
losophy and history, the science and sym-
bolism of Freemasonry; provided always the
writing is confided to those who rightly
understand their art. In Masonry, as in
astronomy, in geology, or in any other of
the arts and sciences, a new book by an
expert must always be esteemed a valuable
contribution. The production of silly and
untutored minds will fall of themselves into
oblivion without the aid of official perse-
cution; but that which is really valuable—
which presents new facts, or furnishes <mg- -
gestiye thoughts— will, in spite of the de-
nunciations of the Jack Cades of Masonry,
live to instruct the brethren, and to elevate
thetone and standing of the Institution.

Dr. Oliver, who has written more on Ma.
sonry than any other author, says on this
subject: "I conceive it to be an error in
judgment to discountenance the publication

PUBLICATIONS

of philosophical disquisitions on the sub-
ject of Freemasonry, because such a pro-
ceeding would not only induce the world
to think that our pretensions are incapable
of enduring the test of inquiry, but would
also have a tendency to restore the dark
ages of superstition, when even the sacred
writings were prohibited, under an appre-
hension that their contents might be mis-
understood or perverted to the propagation
of unsound doctrines and pernicious prac-
tices; and thus would ignorance be trans-
mitted, as a legacy, from one generation
to another."

Still further pursuing this theme, and
passing from the unfavorable influence which
must be exerted upon the world by our
silence, to the injury that must accrue to
the Craft, the same learned writer goes on
to say, that "no hypotheses can be more
untenable than that which forebodes evil to
the Masonic Institution from the publica-
tion of Masonic treatises illustrative of its
philosophical and moral tendency." And
in view of the meager and unsatisfactory
nature of the lectures, in the form in which
they are delivered in the Lodges, he wisely
suggests that "if strictures on the science
and philosophy of the Order were placed
within every brother's reach, a system of
examination and research would soon be
substituted for the dull and uninteresting
routine which, in so many instances, char-
acterizes our private meetings. The breth-
ren would become excited by "tlie mquiry,
an

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Full text of "An Encyclopedia Of Freemasonry 1916 Vol 2 - A G Mackey"

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